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
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
bee understood of Salomon then of Christ he is the fairest among men Verse 2. Grace was in his lips he rideth on the word of truth Princes have thrones so hath CHRIST Salomons throne was but for a short time this for ever and ever What manner of kingdome administred in equity Isai. 11.3 swayed with righteousnesse there is no respect of persons with him he is just in his government he will punish the wicked comfort and defend the godly CHRISTS Scepter is a scepter of righteousnesse there is no partialitie no unjust dealing with him If his owne servants sinne he inflicts punishment on them as well as on the wicked judgement beginneth at his owne house first If a King will reforme his kingdome he must reforme his owne court first so doth CHRIST in the government of the world if they of his owne family offend he will begin with them first Moses murmured therefore hee lost the enjoying of the land of Canaan David a man after Gods owne heart committed adultery therefore his wives were deflowred before his eyes and he had like to have lost his kingdome for it Therefore let not us that be within the Walls of the Church flatter our selves in our sinnes wee may drinke c. CHRIST will be mercifull to us nay his Scepter is a Scepter of righteousnesse he must punish sinne wheresoever he findes it VERSE 9. THat the Scepter of CHRISTS kingdome is a Scepter of righteousnesse hee proves by two effects he loves righteousnesse and hates iniquitie ergo it is a Scepter of righteousnesse Hebr. It is because both are good and true The cause of good government is the grace of God and God rewardeth good government Thy God by generation Ours by creation Hath anointed thee Hereby hee is distinguished from GOD the Father as Genesis 19.24 GOD the Father anointed him in respect of his humanity With the oyle of gladnesse with the graces of the Holy Ghost which make the hearts of the faithfull glad and cheerefull to every good worke as they that were anointed in the time of the law were made the fitter to those businesses which GOD injoyned to them Further because they made CHRIST glad to powre downe those graces on his Church IESUS rejoyced in the spirit Luk. 10. We are Christs fellowes as men as members of his body and as his brethren we are anoynted touch not mine anoynted Psal. 105.15 and 2 Cor. 1.21 Wee in measure hee above measure Rom. 12.3 Io. 1.16 Io. 3.34 he is Sanctus Sanctorum Who be those that are Christs fellowes Surely the faithfull wee are his servants and fellowes too The head is above all the members of the body yet the head and members are fellowes the husband hath a superioritie over the Wife yet the man and the Wife are fellowes Christ is our Husband we by his grace and favour are his Wife therefore his fellowes the eldest Sonne and heyre to a Nobleman hath many prerogatives above the rest of his brethren yet in that they be brethren the Sonnes of one Father they are all fellowes So CHRIST our elder brother is above us yet because wee are his brethren wee may bee termed his fellowes By this oyle of gladnesse is meant nothing else save the graces of the spirit The oyntment shall teach you sayes Iohn the Holy Ghost is this oyle or oyntment Where we have many observations and instructions 1. All the oyle that we have comes from God we have no grace but it is of him the uprightnesse of Noah meekenesse of Moses zeale of Phineas sincerity of David the patience of Iob the hope of Abraham the wonderfull faith of the Centurion the knowledge of Ezra and Paul that spake with tongues more than all the courage of Peter all is of God it is he that anointed us with his holy oyle therefore let us be proud of no gift but use all in feare and trembling to the glory of the giver There is one that bestowes precious oyle on thee with that thou anointest thy face and hast a cheerefull looke thou art not to praise thy selfe but him that gave thee the oyle all our spirituall oyle comes out of Gods shop therefore let us magnifie him for all if hee anointed Christ much more us hee was anoynted with this oyle as he was man otherwise as he was God he had all fulnesse of himselfe 2. If Christ were anointed above his fellowes then his fellowes also are anointed though not in that measure hee was wee have a little Crewse full of oyle but he hath a great Pot full of it yet every Christian must have some oyle else he is a Christian in name not in deed Hence it is that we are called Christians of Christ because wee are anointed as he was but none may be called Iesuits of Iesus because there is no Saviour beside him wee may communicate with him in the name of Christ but not in the name of Iesus and if we be Christs members we must have some oyle as well as our head Saint Paul profited in the study of the law above his fellowes therefore his fellowes profited something CHRIST was annointed above us therefore wee must bee anointed too If thou hast no knowledge in the will of God no faith no zeale hope meekenesse patience thou art no Christian therefore let us intreat the LORD to anoynt us with this oyle dayly more and more 1. Oyle was a token of consecration in the time of the law Aaron and his Sonnes Saul David and all the Kings by oyle were consecrated to the Lord and set apart to an holy use Iacob powred oyle on the pillar whereof he was purposed to make an altar to the Lord. So we by this heavenly oyle of the spirit are dedicated to God as a royall Priest-hood an holy nation a peculiar people zealous of good workes 2. Oyle gives a sweet taste to the meat whereupon God commanded that on the meat offering should be powred oyle and incense oyle for the tast and incense for the smell So this spirituall oyle of Gods graces makes us a sweet and pleasant meat to the Lord the wicked he will spew out of his mouth but in us that are seasoned with the oyle of the spirit he takes singular delight 3. Oyle supples the wounds that be in a mans bodie The Samaritane powred oyle into the wounds of the man that lay halfe dead by the high way side so the oyle of the spirit supples us against the wounds of sinne a certaine perswasion being setled in our hearts of the love of God towards us in Christ. 4. Oyle makes a man nimble therefore wrastlers in all ages were wont to anoint themselves with oyle that they might bestirre their joynts the better So the graces of the spirit make us more lively in Gods service to wrastle with great alacritie with Satan and all the enemies of our salvation 5. Oyle keepes the body Soluble and is a meanes to purge it from many grosse humours
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
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
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
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
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
distinguish betweene Faith and presumption 139. It is Faith that makes the word profitable 147. Faith inlayd with Charirity is the Queene of vertues 233. wee live by Faith 434. Faith makes heaven evident to us even in this life 436. It hath an Eagles eye 437. It is above Sense and Reason 446. the commendations of Faith is by its fruite 447. It leapes over difficulties 451. Faith makes us Heires and what Heires 45â— God will exercise our Faith patience 459. Faith commended 509. Faith is the best weapon to goe to warres withall 531. No righteousnesse but by Faith 527. a checke for such as boast of it without Faith ibid. Feare how Christians must Feare how not 45 146. of foure sorts of Faith 146. why men feare and quake 570 571. we are too much affraid of men 618 Fellowes we are Christs Fellowes divers wayes 67. we must love both common and christian Fellowship 413 414. sundry motives to love the Fellowship of the Saints 414 415 Fire Angells compared to Fire 65. how God is a Fire 594. of Fire Temporall and Eternall ibid. Gods patience like Fire ibid. Flesh Christs Flesh called a Vaile 404 Fly of Moses Flight 504. and with what wings wee may Fly 504 505 Footestoole the godly are the wickeds Footestoole here but hereafter they shall be theirs 74 75 For the word interpreted and diversely accepted 193 Fornication held alike veniall by Pagan and Papist â—65 It is so sweete a sinne as that God hath provided for it but sower sauce 565. Reasons for avoyding it ibid. a drunkard will be a Fornicatour ibid. Forsake God will never forsak us though for a season he withdrawes himselfe from us 617 Friend Christ is our best Friend in the Court of heaven 114. the joy in meeting of Friends 682 G GAjus his name 683. three of the same name ibid. Garment the similitude and dâ—ssimilitude of Christ with garment 72 Gideon his facts and fame 52â— 523 c. God hee is to bee praised for all things 10 11. he is not the Author of sinne 31. no grace but from God 67. God is the efficient and finall cause of all 97. All things are for him 98. We must trust in God in all calamities 104. how many wayes men tempt God 128 129. God is subject to no change 129. how God sweareth we may lawfully doe it 132. two things cause God to doe it ibid. with whom God was grieved 142. the knowledge of God is unspeakeable 184.185 Gods permission is a helping 213. Gods Immoveablenesse is one strong pillar 242. God and nature never did any thing in vaine 276. God cannot repent 293. God hath two hands 426 427. A fearefull 〈◊〉 to fall into the hands of his Iudgement and Iustice. 427. how God is father of Spirits 553 Godly Vid. faithfull they are oft nivolved in temporall plagues 508. they onely in safety 533 Good Goodnesse the commoner the better 17. Wee must acknowledge the Good that is in others ibid. what they be that doe deserve the name of Good things 348 349. we must doe Bonum bene 689. well enlarged by S. Greg. ibid. c. fond excuses for not doing good workes answered 691 692. the next way to bee famous is to be full of good workes 692 Gospell It is the common cause and it should touch us all 29. examples of them that did meane but good offices for the Gospell sake ibid. how God himselfe is a witnesse to the Gospell 84. Why the Gospell was adorned with many Miracles 85 the Gospell compared to a Bell. 115. It s Antiquity 121. how the Gospell was to our forefathers and how it is to us 147. It is not received of All. ibid. why the Gospell doth no good to some ibid. the Gospell more excellent then the Law though the Law came before the Gospell 287 288. the Gospell is profitable many wayes 288 289. It is above beyond the Law 290. The Gospel is a time of reformation 345. Gospell we should be content to forsafe all our goods for the Gospells sake 430 Grace it is to be desired and esteemed of as worthy of the first place 8. It is to be wished to all and to bee preferred before all things 46. All Grace is from God 67 H HAlting a threefold Halting 558 Hands Imposition of hands why used 209. God hath neither right nor left hand 396 396. the use of Christs sitting at the right hand of God 397. God hath two hands 426 427. a fearefull thing to fall into the Hands of Iustice. 427 Harden how God doth harden mens hearts and how men doe harden them 125. wee harden our owne hearts ibid a disswasion from hardning our hearts 126 Haste we must hasten in the way of Godlinesse 145 Health how to be prized 686. c. Hearing wee must heare attentively 78. foure things to bee done after hearing 79 80. wee must heare with our hearts 125. rules for hearing 182. dulnesse in hearing how caused 2O3 Heart there must be a cheerefull heart in all our doings 30. we must heare with our hearts 125. how God and men doe harden the heart ibid. we must carefully looke to our hearts 135 Heaven the joyes of heaven why called Powers 215. It is a holy place 353. heaven is better than Earth 470. It is our onely Citty 573. and how ours 574 Hebrewes whether that Epistle to the Hebrewes be S. Pauls â—9 reasons proving it 50. in what tongue it was written ibid. a great argument of theirs answered that are of another opinion 83 High-Priests Christ hath all things that belong to a High-Priest 193. Vid. what an High-Priest Christ was 299 3OO the use of it 300 301. the excellency of the High-Priest Christ Iesus above others 306 Heires how wee are heires by Christ 56. It is the Saints dignity and they neede not feare want 242 Hold wee must hold fast our profession 187 Holy we must be holy as Christ is holy 300 301. no Saint but hath his sinne 306 307. the holy of holies what 331 Holy Ghost the Author of the Scriptures 124. the sinne against the holy Ghost described 214. why it is called the sinne against the holy Ghost ibid. what falling away it is that is the sin against the holy Ghost 215. the conditions or parts and points of this sinne 216. the grievousnesse and equity of that sinne ibid. the sinne against the holy Ghost described comparatively 219. the holy Ghost is in the Scripture 341. It is called water 409. the opening of the sinne against the holy Ghost 417. ignorant persons cannot commit this sin 418 a full definition of this sin ibi 422. fearefull examples of this sinne 423. Honour It comes neither from the East nor the West but from God 486. A double use of it ibid. c. Hope unto faith must be annexed Hope 122. how Sathan seekes to overthrow our Hope 123. hope compared to an Ancre 243. excellent uses of hope 244. a distinction of Sperare IN and Sperare PER. ibid.
they commit Simony foure wayes 639. 640. rules in their preaching to be observed 640 641 c. against dumbe Ministers 642 643. a parity in the Ministery dangerous 698. their jarring what like 699 Miracles they are distinguished by their matter cause and endeavour 84. why the Gospel was adorned with many miracles 85 Miracles made by the Papists a note of the Church 85. they may be an ornament though no true note of the Church ibid. the Gospel at this day doth worke many miracles though unseene 86 Mockes mockers they are grievous persecutours 531 Moses the difference betwixt Christ and him 120. yet Moses is not to be dejected ibid. of his faith and facts 49l 492 c. 494. c. his faith made manifest 497. why he refused his honour to be called the sonne of Pharaohs daughter 498. what estimation he made of his rebukes 501. of his flight 504 Mountaine the Church compared to a Mountaine 572 573 Multitude Paucitie is a greater argument of Perfection than Multitude 296 N NAked all things are naked to God 184 185. the use it 186 Names if we have good names we should be answerable to them in conversation 27. a good name is above all gold 438. sometimes men have names sutable 698 Nature Naturall naturall parts may be in some and yet they may not accompany salvation 226 Necessity a distinction of necessities 30 Noah his faith and facts deciphered 445 446 c. the Etymon of his name 446. when Noahs flood was thought to be 447. whether all were damned that dyed in Noahs flood 448 Nurse Preachers for their plainenesse compared to Nurses 284 O OAth An Oath serveth for 2 uses 238. the End of it ibid. its conditions ibid. c. the Certainetie of our salvation is by Gods Oath 241 Obedience how acceptable 143. to the obedient Christ is a Saviour 201. how we must Obey ibid. Old Old age is to be Reverenced 23 One another we must not be all for our selves but one for another 138. Gods judgements on Others should lesson us 142 Onesimus what his name signifieth 25 Open All things are open to God 184 185. Opportunity we must take the opportunity offered to us 137 Oyle Oyntment good uses of the Oyle of gladnesse 67 68. the divers vertues thereof well applyed 68 69 P PArents the blessing of Parents how greatly to bee esteemed 483 Passe-over what is meant by it 505 Patience a necessary vertue 233 Foure remarkable things whereby our Patience may bee knowne 234. Christ the Speciall patterne of Patience ibid. god will take a Patient mans part 237. what a notable vertue patience is and that in many respects 432. A remedy against impatience 433 Paul his name and Tribe p. 2. with the Etymon of it 2 3. his Title of Prysoner how beseeming 3. he is described foure wayes 23 Peace how accepted 9. none to the wicked ibid. Its fountaine and conduit is Christ ib. Peace is a singular blessing 253. how to be sought and followed with all men 559. cautions for our being at peace with all men 560. arguments inducing to peace ibid. Two hindrances of it 561. Peace without holinesse is not to be followed 561. reasons enforcing to Peace 646 647 People who be the People of God 152 153 Perfection wee must leade forward to it 207. the stones that build us up to the toppe of Perfection 207 208. paucity is a greater argument of perfection than a multitude 296. None absolutely perfect 526 584. boasters of perfection 585. such are Papists ibid. we must labour for Perfection 65O Persecution the Iesuites boast and Sectarists plaint of their Persecutions p. 3. mockers are greivous Persecutors 530 Perseverance It is commended and exhorted unto by divers arguments 157 158. we must hold fast our profession 187 188. we must Persevere in good workes 229 Philemon questions concerning the Authority of his Epistle p. 1. counted Triviall in what respects 1 2. he is set forth by three things to wit 1 his Name 2 his Love 3 his Labour p. 5 6 Plague the faithfull are oft involved in temporall plagues 509 Plainenesse Preachers for it compared to Nurses 284 Pleasers Men-pleasers their ill condition and ill manners 708 c. Pleasures what pleasures are called sinfull and why 499. they are Syrens yet they have sower sauce ibid. c. Pope his power usurped over Kings 194. examples a company of wicked Popes 197. Bellarmine makes the Pope a Prince 250 Powers why the joyes of heaven are called powers 215 Prayer the best that are are to be prayed for 12. its necessity and rules for doing it well ibid. c. prayer prevailent if fervent 41. the Papists errour in praying to Saints refuted 190 191 Prayses God is to bee praysed for all things 10 11. infinite occasions are offered us to offer God prayses 627 Preacher Preaching all Preachers are Souldiers and have many enemies 6 7. preaching is a great meanes of our great salvation 81 82. Preachers must not bee alwayes inveighing 225. though they live ill yet if they preach wel they ought to be heard 280. Preachers for their plainenes compared to Nurses 284. to rebuke a Preacher is the sinne of sinnes 333. wee must not set light by preaching 5l7 a reason why preaching is done by men 570. reasons why wee should avoyd false preachers 678 679. we should be liberall to labouring Preachers 694 695. how all Preachers are fellow-helpers to the truth 696. Preachers must be at defiance with the opposers of the truth 701. the grievous sinne of prating against Preachers 702 703 Presence a notable argument against the reall presence of Christ in the Sacrament 350 Presse there are three pressers of us downe 537 Principles what and why so called 206 Priest Vid. High-priest Sacerdos vnde dicitur 199. how honourable the name of Priest is 251. Christ excelleth all in his Priest-hood 274 276. the use of it ibid. c. his magnificence 308. the use of it ib. c. al Priests have their sacrifices 311 312. the manner of our Priest Christ. 379 Prisoner the use of S. Pauls title A prisoner 3. a good distinction of the word ibid. the Iesuites boast of their imprisonment ibid. what comfort it is in a good cause not otherwise to have a fellow prisoner 42 43 Psalmes they were common and familiar amongst the Iewes 88 Profit an argument from profit is very availeable 288 Promises how our promises are then theirs of old 316. and as our promises are better so much better should our practises ibi c. we should make conscience of what we promise 519 Prosperity its a singular blessing of God 685 Purgatory none except afflictions and the blood of Christ 37â— Erasmus saith the Church knowes not this place 583 R RAce three things that hinder our Race 537 538. many circumstances of our running our Race 539 540 Rahab of her facts and faith 516. whether she were a Harlot 516.517 whether she were not more to be blamed then to bee
commended for her Fact 520 521 Raine the Word of God compared to Raine 220 221 Rebuke to rebuke a minister is the sinne of sinnes 333. what honor they bring 501. our impatience of Reproofe 652 Reconciliation It ought to be among Christians for divers reasons 27. Redemption it is plenarie 353 354. the end of our Redemption is to serve God 358 Reformation there is 1 a formation 2 a deformation 3 a Reformation 346 347 Reliques the Iesuits wrong ground of Reliques 332 Popish Reliques foolishly collected out of Scripture 488 Religion It doth not evert pollicie 26. wee must both openly and constantly professe it 409. two things hinder it ibid. c. 430. our reward for our constancie in Religion is great in many respects 431 Remember Remembrance wee have sundry remembrancers 387. There are three things that we must remember 427 428 Good things and good men must be remembred 619. how 620 Repentance it hath two parts 208. its power 217. God cannot Repent 293 Rest A double rest 133. the cause why Israel was deprived of their rest ibid. the Rest of Gods people is unexpressable 154 we must labour for that Rest. 155 Restitution the kindes of wrongs whereof restitution must bee made are 4.1 of the Goods 2 of the Mind 3 of Fame 4 of Fortune 36. to whom Restitution must bee made ibid Resurrection 4 pillars on which the proofe of resurrection leane on 210 211. Our hopes strengthned by faith in the resurrection 479. The strong inducements we have thereunto ibid. c. A good consideration of it 480. All shall Rise 530 Revenge none may revenge but God 425 Reward our constancie in Religion shall bee rewarded 431. yet that reward is not merited ibid. but of Mercy 445. the reward how to be looked unto 501 502.675 676 Riches they are Gods good gifts yet are to be forsaken for Gods sake 496 S SAbbath some workes aâ—d what they are that maâ—t bee done on that day 515 Sacraments how they sanctifie 384 Sacrifice the Sacrifices that ministers now offer are either common or proper 195. of spirituall Sacrifices ibid. All Priests have their Sacrifices so must all Christians 311. the Sacrifice of Christ is termed Sacrifices and why 65. the weakenesse of the Legall Sacrifices 378. and the power of Christs Sacrifice 378 379. the impossibility of Sacrifices to take away sinne till Christ was Sacrificed 388 foure things commend Christs Sacrifice 396. externall Sacrifices of Religion are to be done 440 Saints Papists beleeving in the saints confuted 13 14. the saints dignity is to bee Gods Heâ—res 24â— they are but strangers and must so carry themselves 467 468. the world is not their Country 469. how Saints departed are to be remembred and had in honour 620 Salutation the great Salvation comes by preaching 81 82. it is made sure by Gods owne oath 241. A hard thing to be saved 452. assurance thereof how had 581 Salvations they are commendable 44. the Anabaptists unchristianlike herein 44 45. examples hereof 45. whom we must salute ibid. c. whom not 679. examples ibid. c. Sampson his Faith Facts and Fame 523. A censure of his selfe-slaying 524 Samuel his Faith Facts and Fame 525 Sanctification how the Sacraments sanctifie 384. A twofold sanctification 424 Sanctuary the word how used 309 Sarah of her faith and facts 461 462 c. her laughter condemned 461 Scriptures the Holy-Ghost is the Author of them 124 All the scriptures are called but one book 392. Christ is to be found only in the scriptures 393. how the scriptures speake 547 548. they are not to be reade carelessely 592 Searching what it requires 205 Seeke Rules for seeking of God 445 Servants they must not be detained without their Masters liking 29. an absurdity of Papists in this point ibid Serve the end of our redemption is to serve God 358. and how ibid. It is the most excellent service ibid. c. Shaddow what it doth and how discerned with an application thereof 383. little else but shaddowes among some 384 Shame we must not be ashamed of our Religion 410 Sheapheard Christ is our Great Sheapheard 648. how and wherein we are resembled to Sheepe ibid. how Christ became our Sheapheard ibid c Simple Christians must be simple not subtile 301 Simonie well defined 638 639 committed foure wayes 639 6â—0 Sion Its interpretation 57â— Sinne God is not the author sed Ordinator peccati 31. Others sinnes must not be Aggravated but Extenuated rather 32 Christ hath purged us from all our sinnes 60. the use of it 61. sinne deceiveth us many wayes 137. the sinne against the holy Ghost discribed 214 our best workes are defiled with some sinne 25â— 253. there is none that sinneth not 339. sinnes called Dead workes 356. sinnes well tearmed dead workes 357 358. So long as Christ doth appeare in heaven for us our sinnes cannot appeare 369 the difference of sinning volens and voluntary 416. three wayes of striving against sinne 547 sinne is a bitter thing 562 563. It must be suddenly stopped in the very beginning else it will spread 563 Sit the comforts of a beleever from Christs sitting at the Right Hand of God 62 63 Sonne the difference betweene the sonne and the servant Christ and Moses 120 Souldiers All Christians are Souldiers 6 7. and as souldiers we should stirre up one another 136 Soule how they are made 149 Speech our speech must be savory especially towards our death 489 Sprinkling the blood sprinkled on the people significant 364 Starres some Mathematicians undertake to number the starres 462 Steppes straight steps what and how made 558 Stranger we all confesse our selves so to be and must so carry our selves 467 468. wee should be kind to strangers 693 Study we must study to enter into eternall rest 155 156. the manifold circumstances of this study 156. this rest is worth our study 157. Reasons to spurre us to this study 157 158 Suffer Christ suffereth with his 189 Sweare how God doth sweare and how we may doe 132. two things cause him to doe it ibid. vid. Oath of swearing on the Bible 240. we may sweare by no Creature ibid. there be three principall things that God sweareth in his Word 292 T TAbernacle how interpreted and applyed 309 310 Christs body called a Tabernacle so is ours 310. different from houses 311. how the Tabernacle is applyed to Christ 326. why it is called a worldly Tabernacle or sanctuary 327. what is meant by the first Tabernacle 347 348. As Christ body is a Tabernacle so is ours 349. the differences betweene an house and a Tabernacle ibid. c. Teachers a warning to beware of them 672. their quality and marke 673. how to Arme our selves against them 674. reasons for it ibid Teares many sorts of them 568 Temptation comforts in it In and through Christ. 113. God is Tempted divers wayes .128 three Tempters 1. God 2. Divell 3. Man c. 473. Gods servants have their Tryalls 474. we must
but would have his picture acknowledged every good man is the beautifull picture of God Almighty they be envious persons that will not acknowledge them How comes it to be in them In CHRIST IESUS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In us dwelleth no good thing Christ is the worker of all good things in us that yee may be plentifull in the fruits of righteousnesse by Iesus Christ. Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to CHRIST IESUS .i. In gloriam Christi Iesu that he may have the glory of it Not to us O Lord but to thy name give the praise Debes videri thou oughtest to be seene Let your light so shine before men that seeing your good workes they may glorifie your Father which is in heaven Sed non ad hâ—c debes facere ut videaris but thou must not doe it to this end to bee seene I lle in te laudetur qui in te operatur let him be praised that worketh all good things in thee VERSE 7. THis St. Paul confirmeth by experience in himselfe Where 1. exprimit latitiam he expresseth his gladnesse then ostendit causam he shewes the cause of it We .i. I and Timothie not we had as it is in the vulgar We have even at this present time Not a little but great joy and consolation arising of joy First his heart was affected with wonderfull joy from that did spring consolation in the midst of his great troubles and afflictions that comforted him it was as aquavitae to revive him withall Wherein did he take so great joy Not in his riches but in his love Many are rich wherein men take no great joy nor consolation Nabal was rich yet David had no joy nor consolation by him but in thy love which did untie thy purse strings and made thee bountifull unto all for that is the nature of love Why because the bowels of the Saints Some interpret the bowels of the Saints the children of the Saints because they bee the fruit of our body and our bowels as David sayes of Absalom my Sonne which came out of my owne bowels seeketh my life But it is more generall not only the children of the Saints but the Parents too The father and mother were refreshed by him The Greeke is Emphaticall were quieted for when the bowels are empty they be out of quiet He doth not say the backes of the Saints are refreshed by thee that is requisite but the refreshing of the bowels is more necessarie for if the belly bee well lined lesse cloath will serve the backe Almes or a worke of mercie is a singular worke above others 1. Homines facit Deo similes Be yee mercifull as your heavenly Father is mercifull Mercifull men draw neerest to God GOD feeds all creatures and he feeds as many as he can homo benefaciens est imago Dei a bountifull man is the image of God An Image is a lively representation of the partie and a liberall man that doth good to others represents God 2. Eleemosyna est scopa quae mundificat omnia It is a faire broome that makes all cleane Give almes ecce behold A fine spectacle not some but all things are cleane unto you As the first fruits in the time of the law did sanctifie the rest of the fruits So almes in the time of the Gospell sanctifie all unto us all that wee possesse are uncleane without them 3. Eleemosyna est usura à Deo approbata an usury approved by God more gainefull than any other usury He that hath mercy on the poore lendeth to the Lord and the Lord will recompense him that which he hath given Whereupon St. Basil sayes It is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift and a lent gift put forth to usury not to a mortall man but to the immortall God who will give great use for it not tenne in the hundred but an hundred fold in this world and everlasting happinesse in the world to come It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gainefullest trade of all Vende aurum eme salutem sell thy gold and buy salvation vende lapidem eme regnum sell a stone and buy a Kingdome vende agrum eme tibi vitam aeternam sell a piece of land and buy Heaven 4. It is procurator coeli an Harbinger that goes before to provide thee a place in heaven Cornelius his almes went up into remembrance before God God registred it in the booke of his remembrance against he himselfe came thither Saint Paul chargeth the rich men of the world to doe good to be rich in good workes ready to distribute and to communicate laying up in store for themselves a good foundation for the time to come 5. Remuneratur in coelo prae aliis operibus It is rewarded with Heaven above all other workes Come yee blessed of my Father inherite the Kingdome prepared for you When I was hungry yee gave mee meate c. Therefore let us refresh the bowels of the Saints here that wee may enter into the place of eternall refreshing hereafter We are too streight laced we make this mammon of unrighteousnesse our enemy whereas we should make him our friend Nazianzen's mother caryed such a bountifull minde to the poore that a Sea of wealth could scarce have sufficed her Shee was contrary to Salomon's horse-leach that cryed give give namely to mee Shee cryed give give to the poore Hee heard her often say Shee and her children should want before the poore should want wee are all for our selves our Wives and Children nothing for the poore Amadeus Duke of Sabaudia being asked of certaine Oratours whether he kept hounds or not Yes sayes he Come to morrow and ye shall see them They being come he opens a window into his Hall where a great multitude of poore folkes were dining hij sunt canes mei sayd hee these are my dogges and with them I hope to get Eternall Life It is not unlawfull for Noble-men and Gentlemen to have their hawkes and hounds God hath given us things for pleasure as well as for necessity wine and oyle c. Yet so as wee be moderate in the use of them and forget not the affliction of Ioseph One poore Lazarus is worth more than ten thousand dogges Ye are of more value than many sparrowes and wee should value the poore members of Christ above all the hawkes and hounds in the world as the Elect of God let us put on the bowels of mercy and refresh to our ability yea beyond our ability the bowels of the Saints especially in these hard times wherein wee live The hard hearts of men make the times harder then otherwise they would be He shuts it up with a kinde compellation brother Not in the Ministery as hee called Timothie his brother Verse 1. but in CHRIST our elder brother The Donatists were angrie with
Saint Paul Onesimus What was Onesimus whom Paul begate A servant a fugitive and a thiefe too yet Saint Paul disdained not to preach to him God hath his chosen among all among harlots as Rahab among Publicans as Zacheus among the Pharisees as Nicodemus among Persecutors as Paul among thieves as the young man whom St. Iohn recalled among poore distressed servants as Onesimus therefore let us preach to all The other thing on the part of Onesimus is his happy change Where is to be considered 1. What he was 2. What he is hee was to thee unprofitable in being unfaithfull in thy service in purloyning from thee but now is profitable to thee and mee to thee pro te orando by praying for thee to mee mihi ministrando in ministring unto mee There must be an alteration in us all Such were some of you but ye are washed but ye are sanctified I was a blasphemer I was a persecutor but I am not so now we must all shoot at that Butt Onesimus was unprofitable but he became profitable Yee know the doome of the unprofitable servant Binde him hand and foot and cast him into outer darknesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Tertullian are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profitable profitable Bees not unprofitable drones telluris inutile pondus a company of Lubbers that are good for nothing Saint Paul doth not commend Onesimus for being profitable to himselfe but to him and Philemon He that is not good for himselfe is good for no body there our goodnesse must beginne but it must not stay there doe good to all so be profitable to all Saint Paul here rhetorically and piously descants on the name of Onesimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is utilis Profitable before he was Onesimus by antiphrasis as lucus quia minimè lucet a wood à lucendo because there is no light in it now he is the right Onesimus The Scripture is eloquent Prophetarum ac Apostolorum scriptis non solùm nihil sapientius verum etiam nihil eloquentius mihi videri potest they did not sequi eloquentiam sed eloquentia sequuta est eos not follow after eloquence but eloquence followed after them Saint Paul in that place where he sayes he speakes like a foole quà m sapienter dicit quà m eleganter How wisely nay how elegantly doth he speak He that markes the Scripture diligently sayes Saint Chrysostome will neither desire the smooth style of Isocrates nor the swelling style of Demosthenes nor the grave style of Thucidides nor the high style of Plato If we have good names we should be answerable unto them There were two Martyrs the one Vitalis the other Agricola both suteable to their names Vitalis shewed that he contemned hanc vitam this life and sought a better Agricola sowed the seed of a spirituall life here that he might reape eternal hereafter Basils Mother was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 membrum not only for the elegant proportion of her body but chiefely for the elegancie of her manners St. Aug. commends one Profuturus to Hierom whom he hoped by both their endeavours verè fore profuturum to be profuturus indeed Saint Hierom finds fault with Bonasus because he presumed too much on his name An ideo tibi bellus videris quia justo vocaris nomine Dost thou thinke that thou art a fine man because thou hast a fine name As if they bee not called Parcae quia minimè parcunt The former part of Onesimus life was contrary to his name the latter part was correspondent to it Onesiphorus for whom Saint Paul prayes hath a name not much different from Onesimus he according to his name brought great profit to Saint Paul and all the Saints as Onesimus did after his conversion if we have good names let us verefie them by our good lives VERSE 12. THe second Plea is ex parte Pauli Who is singularly well affected to Onesimus he testifies his love to him 1. By sending him 2. By suing for him 3. By unfolding the cause of his sending Negativè Verse 13. Affirmativè Verse 14. Not as if he had sent him before but having runne away from PHILEMON hee sends him to him againe though hee could hardly have spared him It seemes it was not well done of him for Deut. 23.15 Thou shalt not deliver the servant to his Master which is escaped from his Master unto thee We must not deliver him hero irato to his Master when he is angry in a rage and fury but wee may deliver him hero placato to his Master pacified as Saint Paul here doth for hee had his wrath allayed with many sweete arguments Religion doth not overthrow politie evert the degrees of superioritie and inferioritie that be among men In CHRIST there is neither bond nor free Male nor Female we are all one in CHRIST IESUS True indeed we are all one in Christo but not in mundo in CHRIST but not in the world CHRIST hath dyed indifferently for all for servants as well as for Masters yet the degrees that be in the world must be retained and acknowledged to the end of the world Masters must have a Sovereignty over their servants and servants must subject themselves to their Masters The Angell said to Hagar being runne away from Sarah her Mistresse returne to thy dame and humble thy selfe under her hands Saint Paul here sends Onesimus to Philemon againe But how doth he send him Not with a passeport from Constable to Constable but with a letter of commendation and with a request to entertaine him I have sent him something unwillingly because I had so good use of him thou therefore receive him not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive him unto to thy house grace favour and mercie pardon all that is past all the wrongs hee hath done to thee raze them for ever out of the booke of thy remembrance receive him into the lap of thy love There must be a reconciliation betweene Christians all offences must be buried As the elect of God put on tender mercies forbearing one another forgiving one another as GOD in CHRIST hath forgiven us 1. GOD offers reconciliation to us If a man put away his Wife and she become another mans shall he returne againe to her thou hast played the harlot with many lovers yet turne againe to me saith the LORD And shall we be so hard hearted as not to be reconciled one to another Let us be mercifull as our heavenly Father is mercifull 2. All we doe is abominable in the sight of GOD without it If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee thou shouldest have done it before yet better late than never Lay downe thy offering not upon the Altar but before the Altar First be
Masters have power and authority over their servants as if Parents had not as great over their children and as if Parents might be lesse regarded then Masters this is well that servants may not enter into a Monastery without their Masters consent but if they be in who shall bring them out againe Their Masters may send an hundred times for them and go without them Yet Basil sets it down as a constitution that after they have beene admonished and made better remittendi sunt ad dominos they are to be sent backe to their masters againe In hoc Paulus imitandus qui Onesimum Philemoni remisit In this Paul must be followed who sent backe Onesimus to Philemon againe We may not keepe an horse or a Cow without the will of the owner and shall we keepe backe servants without the good will of their Masters Why would he not doe it without his mind That thy good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for good doing Therefore it is well translated benefite as Rom. 5.7 for a just man some will dare to dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a beneficiall man Not simplie of necessitie but with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tanquam as it were of necessity if he had detayned him to wayte upon him without his knowledge therefore he thought good to acquaint him with it It is a received axiom quod ex necessitate bonumest non est bonum that which is good of necessitie is not good yet it is to be understood de necessitate coacta of a coacted necessity not of a voluntary God is necessarily good yet willingly good Death comes necessarily upon all yet some dye willingly I desire to be dissolved and to be with CHRIST but the good which is done upon a constrained necessity looseth the name of good patience perforce is no patience A willing mind in a good action is all in all If Salomon had not willingly built the Temple it had not beene pleasing to God if the Centurion had not willingly set up the Synagogue God would not have respected it if the Woman of Shunen had not willingly entertained the Prophet it had beene no good worke in the sight of God if Dorcas had not made the Coats willingly they had not beene acceptable unto God We must distinguish inter fructum datum betweene the fruit and the gift Datum is that which is given mony meat rayment fructus is bona recta voluntas datoris the fruit is the good and upright meaning of the giver Si panem dederis tristis panem meritum perdidisti if thou givest thy bread with an heavy heart thou hast lost thy bread and thy reward too Affectus tuus imponit nomen operi tuo thy affection gives a denomination to thy worke quomodo à te proficiscitur sic aestimatur Looke with what affection it proceeds from thee such estimation hath it with God GOD loves a willing and cheerefull giver Whosoever is of a willing heart let him bring his offering to the Lord gold silver brasse c. If there be first a willing mind it is accepted be it great or small Whatsoever yee doe doe it heartily come to Church hartily heare Sermons hartily receive the Sacraments hartily pay the Minister his due hartily give to the poore heartily In the building of the Temple it is said the heart of the people was with the worke Let our hearts be with all that we doe We cannot abide a servant that do's our worke grudgingly and doe ye thinke God will accept of grudged service VERSE 15. THe third plea is ex parte Dei on Gods part The wise God in his unsearchable providence hath turned his running away to good Therefore forgive and forget it Here is 1. A narration of Gods providence in disposing of his flight 2. An application of it to Philemon 3. A conclusion inferred upon it to receive him Verse 17. GODS providence in this action is set downe 1. Quasi dubitativè something doubtfully perhaps 2. Charitativè charitably he calls it not a running away but a departing 3. Temporariè temporally for a time for a season He useth this particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for two causes 1. because Gods judgments in themselves are hid in secret and it is temerity pro certo pronunciare quod dubium est to pronounce that for a certainty which to us is uncertaine 2. He would not peremptorily avouch i◠for animating servants to doe the like While it lay hid in Gods secret counsell it was doubtfull being revealed the event sheweth evidently that God hath ordeined it for singular good for Onesimus Paul and PHILEMON too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this cause therefore he went away that he might be brought into the right way God is not autor but ordinator peccati the author but orderer of sinne He brings light out of darknesse and good out of evill Ioseph's brethren intended his utter extirpation when they sold him into Egypt yet God made that the corroboration of his Church God sent me before for your preservation Onesimus meant nothing lesse by running away from his master then to become a Christian and a Preacher yet so it fell out by the admirable dispose of God Almighty This is Saint Hieromes Logicke If Onesimus had not fled from his master he had not gone to Saint Paul being in prison at Rome If he had not gone to Saint Paul he had not received faith in CHRIST If he had not had faith in CHRIST he had not beene Saint Pauls sonne nor sent into the worke of the Gospell or Ministery Therefore wee may conclude by degrees that he was made a Minister of the Gospell because hee fled from his Master It is received by antiquity that he was advanced to the function of the Ministery yet this must be no encouragement unto sinne A wise Physician so tempers poyson that hee makes a sovereigne medicine of it wilt thou therefore drinke poyson God can make the sicknesse of the body the health of the soule wilt thou therefore bee sicke God can turne our sinnes to good shall we therefore sinne God forbid these things write I unto you that yee sinne not The crucifying of CHRIST was the salvation of the world Shall wee therefore crucifie CHRIST All worke for the best to them that love God sicknesse poverty death This is the goodnesse of God not the proper effect of them Ioseph's imprisonment proved Ioseph's advancement Wilt thou therefore desire to be in prison The banishment of Hester was her preferment wilt thou therefore desire to be banished Saint Augustines going out of his way was the saving of his life for if hee had kept his way he had fallen into the hands of the Circumcelliones his deadly enemies Wilt thou therefore wish to goe out of thy way as thou art travelling God turnes sinne to good which is a
abundance of rayne as made a gracious supply to the comfort of them all Saint Augustine writes of a certaine Barbarian servant which was made a Christian who never learned to read yet by three dayes prayers obteyned so much of God that he could read the bible to the admiration of those that were with him This should encourage us all to pray for our selves and others too Say on my mother sayd Salomon to Bathshebah I will not say thee nay So God by the secret inspiration of the spirit speakes to us say on my children I will not say you nay ascendit precatio descendit miseratio Wee have had the instrumentall cause now to the efficient which was Gods grace and mercy He doth not say your prayers shall merit my delivery but through your prayers I shall be given to you In the Greeke not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Gods free and undeserved goodnesse Prayer is a sacrifice well pleasing and acceptable to God I will lift up my hands as an evening sacrifice yet it is not meritorious When we have done all we can prayed as attentively as zealously as we can we are unprofitable servants and wee had need to pray to God to forgive the weakenesse of our prayers VERSE 23. THe second member of the conclusion is salutations sent to him from those which were with Saint Paul of whom the one is a prisoner the rest at libertie 24. The prisoner is Epaphras Hierom saies it is an Hebrew name Epaphras frugifer of spharah fructificare and indeed he was full of the fruits of righteousnesse by IESUS CHRIST Why may it not be a Greeke name he being a Grecian one of Colosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expono He was a Preacher and good expositour of Scriptures a faithfull Minister of CHRIST My fellow prisoner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuspide captus taken with the speare a captive in Warre So these were taken by the speare of Satan and Nero his bloudy instrument Before hee called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his fellow servant now his fellow prisoner which is more for all his fellow servants were not his fellow prisoners Saint Paul gives him this as a more honourable title It is a greater dignitie to suffer for Christ then simply to believe in CHRIST It is no honour to bee fellowes in evill as Simeon and Levi were brethren in cruelty but in good and commendable things it is My fellow-Iudge my fellow-Bayliffe my fellow-Alderman especially fellow-prisoner in CHRIST IESUS To be Barabbas's fellow-prisoner is an ignominious thing but to be S. Pauls fellow-prisoner is a glorious thing Let us not be fellow-prisoners in the Divell as Traytors Thieves Murderers Iesuits but if we be fellow-prisoners in CHRIST IESUS let us rejoyce in it and glorifie God on that behalfe Vnto this may be applied the vulgar saying Est aliquid socios habuisse doloris It is a comfort to have a fellow-prisoner in a good cause They may pray together sing Psalmes together confer together edifie one another comfort one another Ieremie was alone in the Dungeon his sorrow was the greater S. Paul hath a fellow with him in prison at Rome his sorrow is the lesser VERSE 24. THe other that be at liberty are in number foure The first is Marcus Iohn was his Christen name Mark was his surname Saint Hierome interprets Mark to be sublimis High of Rum elevare To lift up he was lifted up by GOD to the Sacred Office of the Ministery There be three things that tend to his commendation 1. His consanguinity with Barnabas which was a Levite a great benefactour to the Church Saint Pauls especiall friend and is entituled the Sonne of Consolation he was his sitters Sonne 2. Is the piety of his Mother her name was Marie in whose house the Saints were assembled and prayed for Saint Peter when hee was in prison 3. His owne industry and forwardnesse in accompanying St. Paul and Barnabas whose Minister hee was yet there is one thing that is a staine in this faire cloth that is his departing from Paul and Barnabas He went not through with them in the worke left them in the plaine field and returned to Hierusalem which was an occasion of a great falling out betweene these two worthy Men. Neverthelesse by all probability he repented of it and became a more painefull labourer afterwards for at this present he was of good reputation in the Church else Saint Paul would not have set him in the forefront of his salutation The second is Aristarchus Mons operis amplioris sayes Hierome Har mons Magnaseh opus a Mountaine of a more ample worke he was of Macedonia and a Thessalonian he was Saint Pauls prison-fellow when he wrote to the Colossians but now at liberty The third is Demas Sileas sayes Hierome of Dum silere hee was dumbe and too much silent or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 popularis he was a popular Man a man-pleaser he loved the praise of men more than the praise of God Saint Paul sets a brand of infamy upon him Demas hath forsaken me and imbraced the present World But at this time he was in good account with Saint Paul otherwise he would not have done him so much honour as to place him before Luke Dorotheus reports he became an Idolatrous Priest and Cajetan cals him an Apostate But if this Epistle were written after the second to Timothie as it hath the after place then undoubtedly GOD gave him repentance he returned to CHRIST and to Saint Paul againe Insomuch as Ignatius reports that he was afterwards Bishop of Magnesia Howsoever that caveat may bee profitable for all Let him that thinketh he standeth take heed lest he fall A great Starre fell from heaven the greatest of all may fall if GOD support them not with the hand of his Spirit Therefore let us all have an eye to our standing The fourth is Luke Ipse consurgens of Luz ipse Kum surgere And indeed he rose to great estimation in the Church he is low ultimus sed dignitate primus the last in place the first in dignitie He was a Syrian by Nation and of Antiochia Saint Paul his Disciple Hic est ille frater cujus laus est in Evangelio this is that brother whose praise is in the Gospell throughout all the Churches 2 Cor. 8.18 When Saint Paul sayes according to my Gospell he meanes S. Lukes Gospell He did Evangelizare calamo lingua he preached by his pen in writing a Gospell and the Historie of the Acts they be both eloquently written He preached also with his tongue as Epiphan recordeth in Dalmatia Galatia Italia Macedonia Nicephorus affirmes that he was an excellent painter another Apelles surely
So the graces of the spirit clense us from many sinnes which are the corruptions of the soule 6. Oyle swims aloft above all other things it will have the preeminence above all liquid things So the oyle of the Spirit carries us aloft makes us to have our conversation in heaven 7. Oyle makes the lampe to burne the five foolish Virgins went to buy oyle for their lamps So the oyle of the Spirit makes us to continue burning in zeale and all good workes 8. Oyle makes a man chearefull he hath given him oyle to make him a cheerefull countenance when men would looke cheerefully they annoint their faces with oyle So the graces of the spirit infuse unspeakable cheerfulnesse into the faithfull for this cause it is called the oyle of gladnesse none so merry none so cheerfull as they that bee anoynted with this oyle There was great joy in Samaria when this oyle came to the City when the Gospell of Christ was planted among them The Iaylor rejoyced with all his household that by Saint Pauls Preaching he believed in God the Christians in the Primitive Church being for the most part poore folke eate their meate with gladnesse and singlenesse of heart praising God This oyle makes us exceeding cheerefull in all estates and conditions Sometimes indeed we have cause of weeping for our selves and others Saint Peter wept bitterly for his denyall of Christ. There be some of whom I tell you weeping yet this cheerfull oyle of the Spirit comforts us in the middest of all calamities whatsoever in Sicknesse poverty in the losse of goods and friends too yea in the houre of death it selfe David was in a pittifull taking the City was burnt wherein he was his wives taken prisoners the people ready to stone him yet having this oyle in him he was of a cheerefull heart It is said of him yet David comforted himselfe in the Lord his God Some are afrayd to become strict livers because they suppose there is no mirth in that way Christians must be ever weeping with Heraclitus they may not goe to the Taverns and Ale-houses they may not bee dancing skipping and rejoycing as other men yes verily they that be right Christians anointed with this oyle of the Spirit are the merriest men in the world they may in some respect though not as he did be alwayes laughing with Democritus There is no peace saith God to the wicked if no peace then no true joy they may be merry in their cups as Belshazzar was but the soundest mirth is among the godly that are anointed with this oyle of gladnesse Come Warre peace health sicknesse death life they are merry in the Lord ready to sing as the Swanne doth at the sight of death What a joyfull man was Saint Paul when he was in the Lions mouth at Rome I am now ready to be offered henceforth there is laid up for me a Crowne of righteousnesse Therefore let us intreat the Lord to anoint us with this oyle of gladnesse it surpasseth all the joy and mirth in the world All the faithfull have some of this oyle but Christ is anointed with it above us all Semper excipio Platonem said hee So when we talke of rare and excellent men we must say we alwayes except our Saviour Christ. Noah was a famous man Abraham a notable man Moses David Salomon were of great renowne Peter Paul Thomas were adorned with singular graces yet Christ is many degrees above them As he sayes of a good huswife many women have done valiantly but thou surmountest them all So though many of GODS children were beautified with the oyle of the spirit yet CHRIST surmounts them all he is annointed above his fellowes they were as starres he as the Sunne Therefore let us all doe reverence to him we are Saints but he is Sanctus Sanctorum and of his fulnesse we all receive The principall scope of the place is this CHRIST is above all above all men above all Angels above all creatures whatsoever Which must needs bee a pillar of singular comfort for us to leane upon that the King and protectour of the Church is the high mighty and eternall God all stoope to him Let Satan spew out the Sea of his malice against us let his instruments rage never so much let the cruell and bloud thirstie Iesuits be continually plotting against us as out of all question they are never idle yet let us not be dismayed CHRIST our head and keeper is above all he hath all power in heaven and earth hee sits in the high tower of heaven sees all their doings and laughs them to scorne This doctrine concerning the deity of CHRIST in the pressing whereof the Holy Ghost is so large and ample is not lightly to bee passed over let us all apply it to our owne hearts that it may bee a bultwarke to us in the time of need that seeing he is God blessed above all for ever and ever so we may boldly put our trust in him in this world count our selves safe under the shadow of his wings and reigne with him in the world to come VERSE 10. AN other Argument from the Creation of the world Christ is the maker of heaven and earth therefore GOD Ier 10.11 Psalme 102.25 This Psalme intreateth of the deliverance of the Church out of captivity in Babylon of the re-edifying of the Temple and the repairing of the Walls of Ierusalem which is further to bee applyed to our deliverance from sinne to the building up of the Walls and Temple of the Church whereupon the Psalmist converteth his speech to CHRIST the true instaurator of the Church Lord to whom all Creatures are subject as servants to their LORD In the beginning therefore CHRIST was before that beginning Io. 1.1 Before Abraham was I am Io. 8.58 CHRIST is the beginning of the world who was before it had a beginning Layd the foundation of the earth made it firme sure and solid so as it cannot be moved contrary to those Philosophers that are of opinion that the heavens stand still and the earth moveth though it cannot be discerned with the eye And the heavens i. all the heavens the firmament and the ayre are the workes of thy hands it is a metaphor borrowed from Carpenters and Masons else God hath no hands CHRIST in setting up the building of the world observed an other order then earthly Artificers When they goe about to build they lay the foundation first and set on the roofe afterwards for they cannot build otherwise but this celestiall builder made the roofe first and the foundation afterwards first he spread forth the heavens as the roofe and afterwards laid the foundation of the earth which was a lively demonstration of his unspeakable power Heaven and earth is the workemanship of CHRIST the high and eternall God In that respect it should be admired by us all if thou haddest a picture of Apelles making that famous and renowned Painter wouldest
sin as we have but the greatest of all is his owne goodnesse and mercy Isai. 9.6 Iohn 3.16 Both had sinned Angels and men Why was Christ made a man to dye for men and not an Angell to redeeme Angels from everlasting death because it was his owne good will and pleasure his singular love to mankinde Let us therefore magnifie him for it from generation to generation Some as Augustine observeth tooke occasion from hence to be proud and insolent See Christ tooke on him our nature not the Angels therefore we are exalted above Angels we have just cause to thinke highly of our selves As if a sick man should boast the Physitian came to my house not to my neighbours therefore I am a better man than my neighbour the reason why Christ tooke on him thy nature not the Angels was because thou wert sick of sin so were not the good Angels Neverthelesse it is a preferment to us that Christ should assume our nature to his our corruptible nature to his incorruptible as if a King should take the patcht cloake of a beggar and annex it to his royall cloake decked with Pearles and precious Stones Now as Christ hath honoured our nature in becomming man so let not us men dishonour our owne nature by drunkennesse uncleannesse covetousnesse nor by wrangling and contending one with another Christ hath graced our nature let not us disgrace it VERSE 17. WHereupon he returnes to his conclusion which he would have to be infixed in our memories I will declare thy name to my brethren which he could not doe unlesse hee were a man as his brethren are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debuit he ought because it was his fathers will and his owne will too necessitate non coactione In all things appertaining to the substance not to the corruption of our nature He was like unto us in all things sin only excepted He was like to us in all the faculties and members of soule and body He had the same affections that we have yet unstained with sin We are sorrowfull so was He My soule is heavie to the death We are joyfull so was He Luke 10.21 In that houre Iesus rejoyced in spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are zealous so was He the zeale of thy house hath eaten me up We are hungry so was hee Marke 3.5 Wee wonder at all things so did He. We are afraid of death so was He My soule is heavie to the death Come to the Body We are little ones grow in stature so Christ Luke 2. ult We are hungry thirsty sleepy so was He He slept in a Ship Mat. 8.24 not in a Church We are weary so was he He rested himselfe on Iacobs-Well Iohn 4 6. We dye so He died also As He is like to us so let us be like him in meekenesse patience charity in praying for our enemies Brethren All are his brethren quoad naturam the faithfull quoad gratiam Iohn 20.17 He will not be ashamed to call us Brethren at the day of judgement Mat. 25.40 and shall not we call one another brother The King and Subjects are brethren the Ministers and their People rich and poore are brethren and let us not be snapping and snarling one at another but live lovingly together as brethren Both members are unfolded in the words following that is he was a faithfull High Priest Appertaining to God In divine not in humane matters The High Priest made an attonement for the people Levit. 16. So did Christ for his people GOD and man were fallen out Christ made us friends God was displeased with us he pacified his wrath towards us which the Father by an audible voice witnessed from heaven Matth. 3.17 This is my beloved Sonne in whom I am well pleased How by the bloud of his Crosse which was Gods bloud Acts 20.28 We were not redeemed with corruptible things as silver and gold but with the precious bloud of Christ as of a Lambe without blemish and without spot 1 Pet. 1.18 19. In many things we offend all who then can be saved our sins for number exceed the sands of the Sea the least sin is sufficient to throw us into hell without Christ. But by Christ we are reconciled to his Father and have peace with him Col. 1.20 Luke 2.14 Rom. 5.1 Oh I have sinned but 1 Iohn 2.2 Christ is the propitiation for our sins Worthy then is the Lamb the Lord Iesus to receive all glory Men at Christ-masse use to take a greater liberty to sin to quaffe swill and carowse to open the floud-gates of all impiety but the consideration of Christs comming into the world should be a bridle to restraine us from sin Christ came now to make a reconciliation for our sins and shall we plunge our selves deeper into the Sea of sin God forbid The love of Christ should constraine us to forsake sin it should not make us wallow in the filthy puddle and sinke of sin Wilt thou make much of the knife that cut thy Fathers throat David though he longed for the water of the Well of Bethlehem yet when it was brought to him by three of his Worthies he refused to drinke of it saying Is not this the bloud of the men that went in jeopardie of their lives 2 Sam. 23.17 Sin cost the bloud of Christ let us not then drinke iniquity like water VERSE 18. HEE prosecuteth the former branch touching mercy As CHRIST was like to us in nature so hee was tempted as we are Saepius ipse miser miseris succurrere disce Art thou tempted whether thou art the child of GOD or not A shrowd temptation wherewith the best men and women are shaken So was CHRIST If thou beest the Sonne of God the Devill calls it into question and would have had CHRIST to doubt of it Art thou tempted with povertie with want of things necessarie for this life So Was Christ from his Cradle to his grave he was borne in a stable laid in a cratch had not an hole to hide his head in he had no money in his purse but was faine to send to the Sea for some he kept his Passeover in an other mans chamber was buryed in an other mans grave Art thou tempted with malevolent tongues with some that are ever rayling on thee So was Christ hee was termed a Wine bibber a glutton c. Art thou tempted with sicknesse the toothach the headach the cholike the gout c. We never read that Christ was sicke because he had no sinne in him yet being clothed with our nature hee knowes what belongs to paine and will succour us in all our distresses Art thou persecuted Herod sought his life as soone as he was borne A rich man that hath a good fire continually in his house a table furnished with all delicates that lyes soft on a bed of dowlne he cannot so well pitty a poore man as one poore man may doe another CHRIST being rich would become poore he would bee a man
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.
people the way to heaven to pray for the people in the congregation to carry their prayers to God to celebrate the Sacraments these be the lysts of the Minister The Magistrate hath his bounds and the Minister his Vzziah though a King must not meddle with the Priests office and Azariah the High Priest must not intrude himselfe into the Kings office yet that High Priest of Rome will have both swords hee will bee a Priest and a King too he will be for matters of the world as well as for GODS matters Boniface the eight shewed himselfe one day in the attyre of a Priest another day in the attyre of a Prince affirming that hee was both Bellarmine of late hath somewhat minced the matter that the Pope hath no power in temporall matters directè yet indirectè quoad bonum spirituale he may play Rex In respect of the spirituall good of the Church he may depose Princes at his pleasure and dispose of their kingdomes as pleaseth him So as a man get into an house it makes no great matter whether directly or indirectly and the Papists so as they may thrust the Pope into the possession of temporalities they care not whether directly or indirectly If one kill a man whether directly or indirectly all is one So as the Pope may play the butcher with Kings and Princes at his pleasure what availeth it whether directly or indirectly this is indirect dealing by an indirect distinction to breake downe the wall of partition that God Himselfe hath set up betweene the Priest and the Magistrate Every one shall finde enough to doe in his office and to guide his owne boate though he intermedle not in the office of the other and put his rudder into another mans boate Let the Magistrate look well to his temporall things and let the Minister keepe himselfe to his spirituall things they be both Gods deputies the one in things that belong to God the other in things that perâ—â—ine to men Let them discharge their offices to Gods glory and the good of them that be committed to their charge He insisteth in one particular pertaining to GOD that he may offer both gifts and sacrifices for sinnes that is for the expiation of sinnes The Iesuits will have a perpetuall Priest-hood to be heere described and ordained in this place There must be Priests to the end of the world to offer sacrifice for sinne whereas it is as cleare as the noone day that this description is borrowed out of the law to set forth the spirituall Priest-hood of Christ withall The Apostle here teacheth us not what must be in the time of the Gospell but what was in the time of the law applying it to Christ. An externall sacrifice propitiatory for sin as they will have it is injurious to the blessed and perfect sacrifice which Christ offred on the Crosse for the sins of the world All outward sacrifices for sinne must now cease the bloud of Christ shed on the crosse having purged us from all sinne Yet the Ministers of the Gospell have now some sacrifices to offer up they bee either common with all Christians or proper to their ministerie 1. They must offer up themselves soules and bodies as an holy sacrifice to God as all Christians are bound to doe 2. They must bee plentifull in the workes of mercie to their power as other Christians are for with such sacrifices GOD is well pleased But there be other spirituall sacrifices that are also proper to them 1. To present the prayers of the people to God Ezra praised the great God of heaven and all the people said Amen So the Minister as the mouth of the congregation as a Spirituall Priest must offer up the prayers of the people to God and they in an holy zeale subscribe to him saying Amen Amen 2. We by the preaching of the Word doe sacrifice the people to God The Priests in the time of the law took a knife and cut the throat of a Calfe a Sheepe a Goat and so sacrificed them to the Lord. We by the sword of the Spirit cut the throat of sin of covetousnes pride malice uncleannes and so offer up the people as a glorious sacrifice to the Lord an odour that smelleth sweete Happy are they that bee sacrificed by the Ministers of the holy Word these sacrifices wee must offer to the end of the world and pray for us that we may offer them to Gods glory the comfort and salvation of you all VERSE 2. HE must not only execute his office but in such a manner as God requireth not in rigour and severity but in love kindnesse and compassion Which is illustrated by the persons on whom he must have compassion and the cause why If any sinne on ignorance or weakenesse hee must have compassion on them Such as are seduced by others and carryed out of the way what and if they sinne on knowledge Must they not be pittied Yes God forbid else but if they sin on malice against the knowne truth we must not so much as pray for them nor bee touched with any compassion towards them Pray not for this people neither lift up a cry for them There is a sinne unto death I doe not say that yee shall pray for it Saint Paul had no pitty on Alexander the Copper-Smith but prayed against him Otherwise if any of the people through infirmitie fall into a sinne if upon weakenesse of braine he be overcome with drinke if by the flattering entisements of the flesh he happen to be carryed into Adultery if hee bee somewhat too much in love with the world if he be a little tinckled with pride if he happen to be seduced by any Heretickes that come with a shew of Religion with faire and sugred words and so beguile him ere hee bee aware wee that be the Preachers of the Word must have compassion on such A Minister must not have an heart of flint but of oyle ready to melt at the consideration of the infirmities of the people and there is good cause why Because he himselfe is compassed with infirmities as they are as with a gowne that covers him from top to toe VERSE 3. ANd that he proveth by an evident signe A Minister is compassed with the same infirmities that the people are The Lycaonians would have sacrificed to St. Paul and Barnabas but they refused it O doe not so we are men of the like passions with you Cornelius fell downe at Saint Peters feet but hee tooke him up saying I my selfe also am a man Elias was a rare and admirable Prophet yet a man subject to like passions as we are Though we be never so wise learned or holy yet let the best Preachers in the world remember that they be men cloathed with the ragged Coate of infirmities as others bee Hence it is that Ministers yea famous Ministers doe often fall As Noah did into drunkennesse David into Adultery and murder Peter
that are to be taught The presumptuous boldnesse of those men Iac. 4. is utterly to be condemned that say peremptorily we will goe to such a City buy and sell and get gaine whereas there should bee an If alwayes in our determinations either expressed or understood wee will doe this or that if God permit I will goe to the Church and heare a Sermon if God permit I would goe home to my house and take my dinner if God permit I will goe to bed and sleep quietly I will rise betimes in the morning and goe about my businesse I will refresh my selfe in such an honest sport and pastime I will encrease in knowledge c. If God permit The servant must alwayes say I will doe this or that if my master will give me leave a subject must say if the King will God is our Master and Soveraigne therefore let us presume to doe nothing without him Let us never reckon without this our heavenly Fathers leave Iac. 4.15 1 Cor. 16.7 Let us alwayes referre our selves to his blessed will In him we live breath and have our being he may take the breath out of our nostrils while we are speaking hee may strike us with lamenesse while wee are going he may bereave us of our wits and sences while we are learning therefore let us doe every thing if God permit and without his permission let us attempt nothing We will not tarry alwayes in our Catechisme but we will be deepe Schollers in divinity if God permit Gods permission is not a naked sufferance but an helping and assisting of us by his grace The constable may permit a man to passe and yet give him nothing towards his passage The King may permit one of his Subjects to goe beyond Sea and yet furnish him with nothing for his journey but as God permits us to doe a thing so hee aides us by his power to the doing of it If God not only gives us leave but also assists us by his holy Spirit and grace we will goe on to perfection VERSE 4. 1. A Description of them that sinne against the Holy Ghost 2. A perswasion that the Hebrewes are none of them They that sin against the Holy Ghost are described 1. Simply 2. Comparatively In the simple description of them 1. God his bounty 2. Their ingratitude 3. The punishment 1. An enumeration of the graces wherewith God hath adorned them 2. Their ungracious falling from them 3. The punishment inflicted on them for it In the enumeration of the graces 1. A narration of them 2. An illustration of them The graces are in number two the one for the understanding the other for the will heart or affections For the understanding they were once enlightned by the bright beames of the Gospell the Sunne of righteousnesse Iesus Christ shining in their hearts in so much as they see plainely the worke of mans redemption performed by him acknowledge it confesse and professe it and embrace it with a kinde of joy 2. For the heart they have tasted of the heavenly gift that is either Christ who Ioh. 4.10 Is called the gift of God or of faith in him which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the gift of God Eph. 2.8 They have a tast of that faith and what an excellent thing it is to bee ingraffed into Christ. Which faith is an heavenly not any earthly gift It comes from heaven not from earth Iac. 1.17 Every good and perfect gift is from above and commeth downe from the Father of lights Then followes the illustration of them by the causes and the effects 1. By the efficient cause which is the Holy Ghost 1 Cor. 2.10 but God hath revealed them unto us by his Spirit for the spirit searcheth all things yea the deepe things of God And the Apostle here affirmes of them that they were made partakers of the Holy Ghost Partakers participes partem capientes for Christ hath him totally We have the Spirit in part and in measure hee was given to Christ totaliter to us partialiter Therefore it is called the sin against the Holy Ghost not because it is committed against his deity or person as some Hereticks have done which denyed the Holy Ghost to be God and no subsisting person by himselfe but because it is committed against the office of the Holy Ghost which is to reveale tâ—e mysteries of God to us VERSE 5. THe instrumentall cause is the Word of GOD whereof they have a tast Such were the stony hearers Luk. 8.13 Who received the word with joy and such also were Iohn Baptists auditors who rejoyced in his light for a season Ioh. 5.35 It is called a good Word Pro. 12.23 Sweet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nunc dicenda bono sunt bona verba die The Gospell is opposed to the law which is sower this is sweeter than hony This cannot bee meant of CHRIST de verbo increato for in the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it must bee understood de verbo creato doctrinam evangelicam Ambrose interprets it 2. It is illustrated by the effects And the powers of the world to come So that there is no true felicity in this world but is to be expected in the world to come The joyes of heaven are called powers 1. In regard of their stablenesse and perpetuity they are so full of might and power as that no power of the enemy can overâ—hrow them 2. Because they have a powerfull effect in mens hearts to affect and allure them quid possit futurum saeculum The consideration of the joyes and paines to come makes them to forsake sin and to walke in the wayes of Godlinesse Oecumen 3. Because they require a mighty power to bring us to them VERSE 6. FAll Prolapsi .i. procul lapsi Gorr Totaliter lapsi The just man falls seven times a day but he rises againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fall besides If a man fall on the bridge he may ryse againe if he falls besides it he is drowned Vltra cadunt Cajet If they shall fall away from all these points of doctrine mentioned before if they reject the doctrine of repentance counting it but a policie to keepe men in awe withall if they reject the doctrine of faith counting it but a meere and idle device that will have no use of the sacred Ministery to the which men were consecrated by the imposition of hands that say baptisme is of no force the water in the river is as good as the water in the font if they make a mocke at the resurrection and the day of judgement it is impossible they should be renewed againe unto repentance But what is every man in the state of damnation and doth he sinne against the HOLY GHOST that being once enlightned c. falls away Noe. All falling after knowledge is not the sinne against the Holy Ghost Noah fell Lot David Salomon c. In many things we sinne all
of faith faith of Christ and Christ of the kingdome of heaven therefore let us shew all diligence in them to the full assurance of the hope of eternall life But how long must we be diligent Not for a time but to the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referre it to the verb show that yee may shew the same diligence to the end holding out in the race of Christianity to the end of your life So run that ye may obtaine It is a folly to run at all unlesse we run to the end a folly to fight at all unlesse we fight to the end Remember Lots Wife she went out of Sodom but because she looked back she was turned into a pillar of Salt Let not us be diligent for a time but to the end we must be working to our lives end so long as any breath is in our body it is not enough to bee young Disciples but we must be old Disciples as Mnason was as we have beene diligent in prayer almes-deeds in hearing of Sermons in crucifying of sinne so we must be diligent to the end hold that which thou hast lest another take thy Crowne be faithfull to the end and I will give thee the Crowne of life VERSE 12. THat yee be not slothfull like the sluggard yet let mee lie a while in the bed of sinne Let us shake off all slothfulnesse and be not weary of well doing like lazie travellers that will goe no further If we served a bad master that either would not or could not reward us for our service then there were some cause why we should be slothfull we serve a most loving rich and bountifull master therefore let us not be slothfull Diligent servants may be a spurre to them that be negligent Marke such a one be thou like him So St. Paul to whet this diligence propounds worthy examples to them He doth not simply say be yee followers of the Saints but hee points out the vertues wherein we must follow them Examples prevaile much Though wee should rather live by lawes then by examples yet examples have a mervailous attractive power The Iewes especially were carryed away with examples therefore the Apostle propoundeth some to them We honour the Saints non adoratione sed imitatione we doe not make gods of them but we imitate the vertues that were in them there is exemplar primarium secundarium 1 Cor. 11.1 CHRIST is certum indubitatum exemplar he knew no sinne therefore we may be bold to follow him in all things the which hee did as man Wee must not follow him in his fasting forty dayes in walking on the Sea c. but follow him in his humility modesty patience c. In these things wee may follow Christ without exception but the holyest men of all have sometimes beene exorbitant therefore we must follow them with limitation They were laughed at that counterfeited a kinde of purblindnesse to follow Alexander that imitated Plato in his crooked shoulders when they goe straight let us follow them but when they goe crooked let them goe alone Wee must not follow Noah in his immoderate drinking David in adultery and murther Peter in denying CHRIST we must tread in their good steps not in their evill wee must imitate them in faith and patience c. Faith inlayed with charity is regina virtutum Temperance meekenesse patience c. are the maidens of honour that waite upon her By faith wee live the just man shall live by his faith that is his life By patience we possesse our soules after wee begin to live in CHRIST Patience is a pillar for the just to leane upon while he liveth By Faith we have an interest into the kingdome of heaven by patience we saile through the tempestuous Sea of this world till we come to the haven of rest By Faith we apprehend the promises which is a metonymie whereby is meant the joyes of heaven promised to us patience is an yron pillar to uphold us against all crosses and afflictions Patience is a most necessary vertue yee have need of patience Hebr. 10.36 A Souldier hath need of his armour So have we in this warfare of the armour of patience Here is the patience of the Saints Apoc. 14.12 if yee bee Saints yee must have patience many are the troubles of the righteous these are they that came out of great tribulation Apoc. 7.14 Wee cannot get to heaven without tribulations therefore wee must have patience by the way Innumerable are the crosses we meete withall crosses in our soules bodies many sicknesses and diseases in our goods they may be taken away by thieves fire and other casualities in our names wee must passe through good report and evill report What godly man lives without his crosse therefore we have need of patience to beare them all I but what is patience many talke of it that know it not In Christian patience there must be these foure things 1. Not a Stoicall apathie a sencelesnesse a blockishnes that it should be as pleasant a thing to us to be in equuleo as in lecto Christ Himselfe felt paine his soule was heavy to death and Christians feele paine in their afflictions but they patiently endure it they are not overcome with it 2. If we suffer any misery it must be in a good cause Thieves by land and Pyrats by Sea suffer much hard-ship Catiline did patiently abide cold and other extremities yet hee was not patient Baals Priests endured cutting and slashing and covetous misers and earth-wormes will endure much to get money yet that is no patience miranda est duritia sed neganda patientia Patience must be in a good cause in Christs quarrell and in the suffering afflictions imposed on us by God else it is no patience 3. In our sufferings there must be a good affection and a good end Saul was patient when men despised him he gave them not a word but that was in policie not in Christianity Some have patience perforce because they cannot be avenged they have no power to doe it that is dissimulation not patience and some suffer much for vaine glory as Heretickes have done but wee must suffer for Gods glory for the magnifying of him and his Gospell that is right patience to keepe faith and a good Conscience 4. Our patience must be continuall As our crosses are perpetuall while wee are in this world So our patience must bee perpetuall Wee must dye with patience in our mouthes patientia est honestatis ac utilitatis causâ voluntaria ac diuturna perpessio rerum arduarum Cicer. Take the Prophets sayes Saint Iames as an ensample of patience But I will commend one example to you instead of many Take our SAVIOUR CHRIST for an ensample of patience that endured such contradiction of sinners As his life was full of miseries from his cradle to his grave so was it full of patience He was reviled and reviled not againe he was called Beelzebub
Salem 3. As Christ was in speciall manner King of Ierusalem the King of the Iewes which came riding in great solemnity to Ierusalem so it is like Melchizedec was King of Ierusalem being a figure of our Saviour Christ. His Priest-hood is illustrated by the relatives the nomination of the person whose Priest he was not of the Devill of any Idoll or false God but of the most high God that dwelleth in the highest heavens and is exalted above all Gods Some translate it Prince of the most high God because Gohen signifies a Prince as well as a Priest as 2 Sam. 8.18 But 1. The addition Dei altissimi sheweth that it must bee translated Priest for none is ever called the Prince of the most High GOD. 2. St. Paul here and the seventie there translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which alwayes signifies a Priest not a Prince and 2 Sam. 8.18 the seventie translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Courtiers 3. His receiving of tithes proves him to be a Priest and Iosephus calls him Sacerdotem so is he termed Psal. 110.4 These offices are confirmed by the effects 1. As a bountifull King hee met Abraham bringing out of his storehouse bread and wine for the refreshing of him and his men after the battell The Papists are most ridiculous to fetch the Masse from hence that the bread and wine brought by Melchizedec was a figure of the Masse and that he did offer them as a sacrifice to God But the Hebrew is hotsia prodire fecit hee made them to come out of his cellar and butterie he was no niggard of them protulit non obtulit so Cajetan himselfe observed 2. He brought them forth not for God but for Abraham to comfort him and his after the battell they had fought vide Deut. 23. ver 4. 3. How wide are the Papists to strive so much for this bread and wine when as they in the Masse offer up no bread and wine but the body and bloud of Christ As Melchizedec was a King he met Abraham and of his Prince like liberality gave him bread and wine in the name bread all victualls being included which is illustrated by the circumstance of time when he met him after the slaughter of the foure Kings Gen. 14.9 Vndoubtedly there was a marveilous slaughter the Kings in this battell on both sides were in number nine then the common Souldiers Captaines and leaders must needs be many Vnto them was annexed Abrahams family which consisted of three hundred and odd a number of these fell in the slime pits and no doubt but Abram and his men put diverse of them to the sword There must needs bee an exceeding great slaughter Abrams fingers were at this time embrewed with bloud yet Melchizedec and GOD in Melchizedec blessed him hee doth not curse him for it fie on thee thou bloudy man why hast thou defiled thy selfe with Warre but he blessed him at this instant Whereby it is apparant to all the world that Warre is lawfull 1. Iud. 3.1 2. 2. From examples In the Old Testament many In the new the Centurion Luk. 7.8 Christus fidem ejus laudavit non militiae desertionem imperavit Aug. Contr. Faust. Mar. l. 22. c. 74. Cornelius Acts 10. Peter having taught him Christ doth not bid him leave that calling In the Primitive Church Constantine Theodosius Valentinian were worthy Warriors 3. God blesseth Warre Abram was blessed of Melchizedec after the battell Ios. 10. God hath honoured it with miracles from heaven with the standing of the Sunne c. 4. The common-wealth defends her Citizens from internall enemies by putting them to the sword so shee may defend them from externall by Warres So that it bee a lawfull Warre these conditions are required 1. Authoritas legitima there is bellum defensivam which private men the country being invaded may take upon them but bellum oftensivum must not be undertaken without authority tale bellum indicere solius est supremi capitis Bell. de laicis c. 15. p. 471. 2. Causa 1. It must be justa which the Souldiers must not too curiously examine but submit themselves to their rulers unles they see manifestly that it is unjust even as the hangman doth not offend in executing a man though unjustly condemned but the Iudge in condemning him Reum regem facit iniquit as imperandi innocentem autem militem ordo serviendi Aug. 2. It must not be light but weighty 3. It must not bee doubtfull whether it be good or not but certaine 3. Condition that is required in War is intentio bona the publike good 4. Modus debitus Yet sundry have utterly condemned it As the Manichees which accused Moses Iosua and David for wicked men Erasm. annotat in Luke 3. Saint Iohn speakes this not to Christians but to heathens to the Roman Souldiers or prophane Iewes that fought under them hee doth not prescribe what Souldiers should bee but that they should be minùs mali qui erant pessimi He alledges that out of Ambr. de viduis Arma ecclesiae fides est oratio est quae adversarium vincit True they bee good weapons contra daemones but wee must have other weapons too contra homines Mose orante Iosua pugnante they prevailed against the Amalekites and obtained the victory Exod. 17. Neither will the Anabaptists allow of it But let them know milites non sunt homicidae sed ministri legis non ultores injuriarum sed salutis publicae defensores Bell. sayes Luther is of opinion that it is not lawfull to Warre against the Turke Not because all Warre is unlawfull or that wee have not a just cause to Warre against him that seekes to extinguish Christianity but 1. Because hee is GODS scourge to punish us for our hainous sins 2. Because persecution is more profitable for the Church then victory 3. Chiefely that the Pope might be extinguished But Luther spake this in an heat which after he recanted Nay Luthers assertion is this that we may not War against the Turke when he is quiet and doth not molest us Wee must have Ministers and other good Christians to pray and we must have Captaines and Souldiers to fight for that cause preparation to Warre is requisite They that have no care to furnish themselves with convenient armour against the time of need shew themselves to have small care of Gods glory of the preservation of religion of the safety of their native country that is as a mother and a nurse to us all Now if it be lawfull on some occasions for Christians to make Warre then it is lawfull to prouide for Warre and in the time of peace to have training for Warre that men bee not to seeke when the enemie commeth As Schollers are trained up in Schooles and Vniversities for the Ministery as students are trained up in the Innes of Court for the Law some to be Counsellors Sergeants Iudges throughout the Realme as some are trained up to bee Merchants Clothyers Physitians
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
heaven and never come thither themselves When was the floud Most Authors thinke in May. 1. Because it might wholly be adscribed to the power of God not any way to the course of nature as it might if it had beene in winter 2. That the wicked of the world being drowned in the pleasures of the earth might at that time of the yeere bee deprived of them when the earth was most pleasant 3. Because the floud began to dry up in the spring Gen. 8.11 4. Gen. 19.23 as it was a faire sunne shine morning when fire and brimstone fell from heaven on Sodom so the floud might come in the fairest time of the yeare Whether were they all damned that perished in the floud Some writers exempt infants they had something answering to baptisme that saved them The question is about adulti whether all they were damned Epiphan Ambrose Beda affirme that they went all to hell yet when Christ came and preached in hell they were delivered but in hell there is no Gaole delivery Cajetan and Lyra say that some of them went to hell yet not ad locum damnatorum but ad limbum patrum out of which Christ fetched them when he went to harrow hell 1 Pet. 3.19 For mine owne opinion It is not like they were all damned yet that reason of Saint Ieromes is not convincing Nahum 1.9 following the Seventie he translates it non vindicabit Deus bis in idipsum whereas in the Hebrew it is it shall crush them at the first time there shall be no need of a second blow God may justly punish both in this life and in the life to come one and the same fault that hath not beene washed away with repentance But three reasons may induce us so to thinke 1. Gen. 7.22 the floud was a prevailing fortie dayes and fortie nights Some that were hardned before at the sight of the waters running up into some high mountaines might repent of their folly and their soules might be saved inter pontem fontem est misericordia 2. Who dares avouch that they were all damned that were destroyed in the wildernesse that all went to hell whom the earth swallowed up in the conspiracie of Corah Dathan and Abiram and why should we affirme them to be al damned that were drowned in the floud wee must judge more charitably of them that are swept away in temporall plagues and calamities 3. Let us judge our selves which is the strongest As they were not all saved that were in the Arke Cham was a cursed wretch so were they not all damned that were carryed away with the waters By his framing of the Arke before the eyes of them all and his preaching to them of the floud the LORD might have sufficient matter by vertue thereof to proceed to the just condemnation of them all Or the word world is here taken for the wicked of the world as oft in Scripture Ioh. 17. I pray not for the world he brought in the floud upon the world of the ungodly 2 Pet. 2.5 This warning was not for Noe alone but for all the world that seeing the Arke a making they might repent This is the goodnesse of God Almighty he gives warning of his judgements before they come hee shoots off a warning peece not like austere masters who strike before they speake but herein he is like the Lion that roares before he goes to his prey He gave a warning to Adam and Eve that at what time they did eate of that fruit they should die he gave warning of the destruction of Sodom Lots sonnes had warning to goe their way if they would have lystened to it he gave the Israelites warning of the captivitie in Babylon Hierusalem had warning of her overthrow Christ wept over it and said O if thou haddest knowne at the least in this thy day those things which belong unto thy peace but now are they hid from thine eyes God gave the Ninevites warning of their destruction that it was at hand The old world had a faire warning of the floud they were warned of it an hundred yeares together This is Gods mercy he doth nothing but he reveales it to his Prophets that they might open it to the people At this day God gives us many warnings by his Word and creatures by earth-quakes thundring and lightning by blazing starres and fierie comets as wee have had a fearefull one of late yeeres continuing in some places of the land a moneth together portending wars c. Let us not stand in a slavish feare of them God is above them all yet let them be as trumpets to waken us out of sinne God hath warned us by his Ambassadours and Preachers of the Word we have had warning that if we loath the heavenly Manna of the Word God will take it from us if we receive it not with all gladnesse when it is put into our mouthes we shall goe from East to West and not finde it yet this warning doth us little good for all that we are not diligent and cheerefull in hearing of Sermons and in the participation of other holy rites we have had warning of Adultery Theft oppression cruelty of coozning one another that there is a God that sees all and wil revenge all yet these sinnes are ryfe among us As the old world had warning of the destruction of it by water so we have beene warned of the destruction of it by fire almost all the signes of the day of Iudgement are already past yet we feare not that day neither prepare for it All these warnings because we have not profited by them shall bee so many witnesses against us at the latter day Praemonitus praemunitus but our hearts are so hardned as that all the warnings in the world will doe us no good We are angrie with our servants if they will take no warning did not I warne thee of such a thing and then wee thinke we have just cause to be on his jacket how many thousand warnings hath God given us and yet we like bad servants will take no warning the Lord soften our hearts that they may enter into us for the reformation of our lives Of what was hee warned In themselves they could not bee seene yet Noah saw them by the eye of faith The incarnation and passion of our SAVIOUR CHRIST could not be seene in the dayes of Abraham because CHRIST was not then borne yet Abraham saw it by faith and was glad Neither Heaven nor Hell can be seene of us yet by faith we see them and believe them both That terrible day when the world shall passe away with a noise cannot yet be seene yet being warned by God of it we behold it and know assuredlie it shall be The resurrection is not yet seene wee doe not see the dead rise out of their graves yet because GOD hath said it we believe it The proper object of faith are invisibilia as for those things which we see properlie
us shake them off as St. Paul did the Viper and say what have I to doe with you my God must be dearer to me then you all Because the kingdome of Aegypt and Gods glory could not stand together Moses refused a kingdome then let us be content to forsake a Lord-ship a small quantity of ground a simple house a little silver and gold for the Lord whatsoever we have be it more or lesse let us count all as dongue for Christs sake In the time of prosperity let us weane our selves from the pleasures and commodities of this life that in the time of tryall and persecution wee may not bee glewed to them as the young man to his riches but may be willing to forsake all for Christs sake and so much the rather because wee know not how nigh tryall is how soone the wind of affliction may rise and make a difference between them that love Christ and his Gospell sincerely and betweene them that love this present world as Demas did If wee have but a little house and land one hundred or two hundred and should bee loath to leave it for CHRISTS sake how would wee leave a kingdome for him as Moses did It must bee Gods worke not our owne Therefore it is said that Moses did it by faith he did it not by any naturall strength or power by vertue of education though he had famous Schoolemasters and was trained up in all the learning of the Aegyptians he did it not by the advice of any witty or politick Achitophel he did it by faith Faith in the promised Messiah mooved him to it As Abraham saw the day of Christ and was glad so Moses saw Christ and the kingdome of heaven by the eye of faith this made him not to set a rush by the kingdome of Aegypt I shall be heyre of a far more glorious kingdome then a straw for Aegypt The kingdome of Aegypt lasts but a while death one day will remove me from it but I shall have a kingdome that cannot be shaken that endures for ever and ever Therefore let Aegypt goe If wee have a true and lively faith in the promises of God a sight of the joyes reserved for the faithfull in the life to come it will withdraw our mindes off from these earthly things A worldly man can never doe it he will say it is good sleeping in an whole skinne a bird in the hand is better than two in the bush I know what I have here I cannot tell what I shall have afterwards but faith is an evidence of things that are not seene This caused the Martyrs in Queene Maries dayes some to leave their Bishopricks as Cranmer Latimer Ridley some their lands and great revenewes as the Dutches of Suffolke some their liberty some their Country for the Gospell and if we have a true and lively faith indeed it will make us to leave all for a good cause therefore let us make this prayer Lord encrease our faith let it bee so strong as that neither riches honour nor any thing else may separate us from thee When not when hee was a Child for then it might have beene deemed to be want of witt and discretion as Children refuse gold and take Apples but when he was great of a good and convenient stature about fourtie yeeres of age when he knew well enough what he did he did it not puerili temeritate sed judicio virili when he was in the prime and flower of his yeeres Young men about fortie are most fit for honour and promotion This may be an admonition to young men to consecrate their best yeeres to the Lord. Wherewithall shall a young man clense his wayes I write to you young men sayes St. Iohn Timothy was exercised in the Scriptures from his Child-hood We read of a young man in the Gospell that said he had kept all the Commandements from his youth he was no swearer blasphemer rayler fighter quarreller stealer cutter whoremonger but our young men cannot abide to heare of godlinesse tell them of forsaking of pleasures and honour as Moses did they cannot abide to heare on that eare As the Devill said to Christ why commest thou to torment me before the time So this is a torment to them When they be old they will thinke of Religion in the meane season they will bee swash-bucklers as Lamech haters as Esau Ruffians with Absalom they will follow their lusts with Amnon It seemes a paradoxe for a young man to be a Martyr to leave the Court the honours and pleasures of this world as Moses did VERSE 25. WHy did hee refuse to be called the Son of Pharaohs daughter did she refuse him or was he in hope of a better kingdome in the world no verily it was put to his owne choyse hee was not compelled to it neither the King nor his daughter gave him over but he gave them over How did he choose it not halfe against his will but rather he had rather a great deale have this than that Which is amplified by the thing elected and rejected What did hee chuse to suffer adversity rather than to reigne in glory Electio ex duobus ad minimum here two things were propounded to Moses choyce pleasure and paine the one is welcome to all by nature the other abhorred of all by nature yet Moses chuses paine and refuses pleasure To Hercules appeared virtuâ— and voluptas the one horrid promising labour and sorrow yet hee chose it A travellour sees two wayes the one fayre that leadeth him quite another way the other fowle that carries him to his journeys end hee chuses rather the fowle way because it is most commodious for him Pharaohs Court was a fine and delicate way the afflictions of the Israelites a foule way yet because that lead to hell this to heaven Moses rather chose it this was not the worke of nature but of faith He chose to be afflicted to be evilly intreated malis premi As if a man should refuse honey and take worme-wood before he lived in honour and dignity now hee chose to live in contempt and disgrace before hee was at a table every day furnished with all delicates now hee comes to his leekes and onyons with the Israelites before he was in all jollity now in all affliction The affliction is illustrated by the companions with whom hee was afflicted and they were the people of God Affliction simply is not to bee chosen but affliction with the people of GOD that is the sugar that sweetens afflictions To bee afflicted with thieves for theft with Traytors for treason with Idolaters for Idolatry hath no comfort in it but to bee afflicted with Gods people is full of comfort for Gods cause he had rather be afflicted with Gods people then to live with the Aegyptian Courtyers in Pharaohs Court which were none of the people of God Then to have the temporary fruition of sinne But the word importing such a fruition as is joyned
profit of affliction is so great lift up the hands Manus sunt organa organorum they that be faint and of a feeble courage hang down their hands and have weake knees The knees sustaine the weight of the body he would have them to take heart to them to lift up their hands and to strengthen their knees that they may run the race set before them Runners stretch out their hands legs and knees too So must wee in this spirituall race VERSE 13. STagger not but goe firmely like stoute men make straight steps goe not awry rectos gressus facimus rectè credendo confitendo patiendo Now yee halt but ye are in the way if yee looke not to it ye may be carryed quite out of the way There is triplex obliquitas In intellectu affectu actione The people in Elias time halted betweene two opinions 1 Reg. 18.2 So some of the Hebrewes began to halt betweene two Religions Iudaisme and Christianisme The false Apostles and persecuting Iewes made them as it were to halt The ceremoniall law the Temple are of Gods institution shall we forsake them and believe in Christ crucified they that bee Christians are hated of all the world spoyled of their goods and lives too Wee will pause a little on the matter wee will consider with our selves whether it were best for us to be Christians or not This halting hee would have removed and wishes them to make straight steps to goe on manfully in the profession of the Gospell that no afflictions make them to halt As for us GOD be thanked for it we live not in the time of persecution as the Hebrewes did wee are not spoiled of our goods cast into prison constrained to flye our native Country carryed to the stake to be burnt for the name of CHRIST we have a Vertuous and Religious King that is a nursing Father to the Church yet the chastisements of the Lord are ryfe among us because wee are not bastards but Sonnes When the first borne were destroyed in Aegypt there was not one house of the Aegyptians but one dead in it There is scant one house among us but there is one sicke or afflicted in it A man can travell almost into no Country but hee shall finde a number sicke sometimes the man and Wife Children and servants downe at once Neither are they of the worser sort drunkards adulterers atheists c. but many of the better sort good professours sober godly and religious men that are thus visited Our heavenly father sees something amisse among us which causeth him to send forth his rods into so many places The Church of Corinth was an excellent Church yet St. Paul sayes for this cause namely a negligent and disorderly receiving of the Lords Supper many are weake sicke and sleepe among you The Lord sees us to bee rocked asleepe in security to bee negligent in prayer reading of Scripture comming to Church he sees the heavenly Manna of his Word the food of our soules to be loathed in all places men waxe too nise and dainty in hearing he sees the Sacraments not to be regarded men make small reckoning of these seales of faith For these causes many are weake and sicke among us yet let us not faint under these afflictions Let us lift up our hands that hang downe c. Let us consider who it is that striketh us it is the LORD said Eli c. It is not an unlucky conjunction of Planets they be not the dogge dayes which are the cause of these diseases they are not simply to be imputed to the weather or the time of the yeere It is the Lord that smiteth us and let him doe what seemeth him good Hee is our loving and mercifull Father in Christ Iesus hee will lay no more on us then hee will enable us to beare to our everlasting comfort in the end We are chastned by the Lord that wee should not bee condemned with the world Hee suffers the wicked oftentimes to live in jollity the rod of God is not upon them they are not in trouble as other men but hee Schooles his owne Children they shall seldome bee without some affliction or other least they should bee drowned in the pleasures of the world Therefore let us beare the chastisements of the LORD patiently for a short time in this life which is but a spanne long that wee may live with our heavenly Father in the life to come Hitherto he hath given a precept touching our selves how we our selves are with patience to runne the race set before us quietly enduring such chastisements as our father imposeth Now hee doth further enjoyne us to bee as trumpets to waken others to it that they may run together with us in the race of Christianity Where 1. An admonition 2. A reason for the enforcing of it Verse 18. In the admonition 1. A generall propounding of it Verse 14. 2. A particular unfolding of it In the generall propounding of it 1. The vertues commended to us peace and holinesse Then the reason for the enforcing of them of the latter especially VERSE 14. HE doth not say embrace peace when it comes to you and offers her selfe to you but though she runne away follow her lay hold on her and bring her whether she will or no. We must seeke peace instanter follow it generaliter with all prudenter in holinesse Not with some but all not with your friends alone but with your enemies too not only with them of the same Religion but with those that be of another Religion Bee at peace with their persons though not with their vices bee at peace with all what in thee lieth especially holinesse that is of absolute necessity bee not so greedy of peace that yee should forget holinesse holinesse of soule and body 1 Thes. 4.3 2 Cor. 7.1 Hereunto he inviteth us by the danger of the want of it without which no man be he never so wise learned honourable though he be a King he cannot be saved without holinesse shall see the Lord in his blessed and glorious kingdome in the life to come as a Citizen of the same kingdome Our Saviour was at peace with the Pharisees hee went to many of their houses to dinner hee was at peace with Caesar though he were a persecutor of the Church and payd tribute to him and wee may be at peace with all men throughout the wide compasse of the world with Atheists drunkards adulterers c. 1 Cor. 5.10 Yet here two cautions are to be observed 1. Wee must distinguish betweene peace and familiarity wee may bee at a generall peace even with the enemies of God but wee must not bee familiar with them There is danger in that All our delight must be on the Saints that be on the earth they must be our familiars 2. Wee may bee at peace with the persons of all but with the vices of none Bee at peace with a drunkard but not with his drunkennesse reprove that
may honour us in the world to come 3 As Marriage is honourable so it is for this life alone In the Kingdom of Heaven there shall be nec foeminae nec nuptiae we shall neither marrie nor be married but we shall bee like the Angels of heaven for ever A wife is but for this life which God hath made as a span long As there is a time when wee go to the Church to be marryed so there is a time when we shall be carryed to the Church or Church-yard to be buried Though a wife be as faire as Sarah as vertuous as Hester as religious as Hannah as chast as Susanna though she bee never so sweete a companion yet shee is for this life alone Therefore let us so live together in this world that wee may live with our Husband CHRIST IESUS in the world to come Now to the persons among whom it is honourable among all high and low rich and poore Magistrate and Subjects Ministers and people Among all Because the adjective in the originall Text may indifferently be applyed either to the masculine or neuter gender there hath beene great controversy what substantive should be supplyed Some interpret it Marriage is honourable in all times other in all ages in all things belonging to it in the copulation of husband with wife in the procreation of Children c. Yet rather it is to bee referred to the persons then to the things 1 In such an Ellipsis that is most usually understood Rom. 1.16 Heb. 12.14 2 The circumstance of the place doth require it that as fornication and adultery is to bee avoyded of all because God will judge it So Marriage should be granted to all for the eschewing of those sins which pull upon men the Iudgement of God So doth Saint Chrysostom interpret it Ob. It cannot be understood of the persons for if it be honourable among all then between Brother and Sister Bellar. l. de clericis cap. 3. So. A very Cavil among all that is to whom God hath allowed it in his Word Not amongst children Eunuches c. as 1 Tim. 2.4 God will have all men to bee saved Yet not wicked men persisting in their sins All that is of all conditions So heere marriage is honourable among all Yet not among those degrees which God hath inhibited but among all estates I what condition soever they bee high or low rich or poore Magistrate or Subject Minister or people Marriage is honourable among them all no estate no trade no degree is excluded from it The Priests in the time of the Law were married The Ministers in the time of the Gospell were Married and so continued a long time about foure hundred yeares after Christs ascention The first that inhibited marriage was Siricius foure hundred yeares after CHRIST as Gratian one of the Popes chiefe Champions doth confesse Afterwards a single life with great severity hath beene imposed on them Sozom. lib. cap. 23. calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Nicene Councell was about to consult upon that ministers should not lye with their wives which they had before their ordination The last Councell of Trent pronounceth them to bee accursed which dare affirme that Priests adopted already into holy orders may marry They confesse that there is no jar between Matrimony and holy orders in respect of the essence of marriage but in respect of the act of copulation which maketh a man altogether carnall and unfit for the execution of holy dutyes But if that had been sufficient to debar the Ministers of the Gospell of marriage why was it permiâ—ted to the Priests in the Law which were every day in a manner to be occupied about the Temple Some sayd of old age avocat à rebus gerendis So it cannot bee said of marriage no not in ministers avocat à Sacris gerendis Spiridion B. of Cyprus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socr. l. 1 c. 11. I have a wife and children and yet am never a whit the worse for Divine duties So may any Minister I doubt not affirme to whom God hath given a good wife Thomas affirmes 2 a 2 ae q. 8. art 11. that the vow of Continencie annexed to holy Orders hath no other pillar to leane upon but the Churches decree and for that cause may bee dispensed withall Durandus in a Booke hee made of the manner how to celebrate a Councell contendeth by many reasons that it were good for the antient libertie of marriage to bee granted againe by a generall Councell unto the Clergie Lindanus thinketh it were more holy and righteous Cardinall Cajetane affirmes that properly to speake it cannot be prooved neither by reason nor authoritie that a Priest should sin if hee did marry Platina in the lives of the Popes reports that Pius the second himselfe said there were some reasons why marriage was taken from the Priests but there are more and better reasons why it should be restored unto them Bellarm. in his Booke that hee writeth of the Clergie saith that the vow of Continencie annexed to Orders is not a meere Divine decree yet an Apostolicall decree A distinction without a difference as if the Apostles being the holy men of GOD carryed by the Holy Ghost did set downe any thing which was not Divine and hee calleth it Apostolicall not because it can be found in the writings of the Apostles but because it was a long time kept in the Church since the time of the Apostles Ye see then on what weake grounds it standeth even our Adversaries being judges But because it is not good to stand to their courtesie wee will proove by unanswerable Arguments out of Gods Word that Marriage is also honourable amongst the Ministers of the Word and that they may challenge it as well as others 1. That is a generall license extending it selfe unto all 1 Cor. 7.2 They of the Clergie are subject to be entangled with the sweet baite of concupiscence as they of the Laity unlesse GOD sustaine them with the hand of his Spirit The Romane Clergie ministreth to us too many examples One Iohn a Cardinall sent from the Pope to ratifie the condemnation of Priests marriages the very next night was taken in bed with an whore So was D. Weston the Prelate in Q. Maries dayes and sundry others had it not beene better for them to have marryed 2. If the having of a wife the wise government of her his children and family be a note whereby a Minister must bee tryed then it is lawfull for him to have one But this is one speciall note 1 Tim. 3.4 5. Tit. 1.6 Ob. 1. Calixtus expoundeth it thus The husband of one wife .i. of one Church Resp. Why then have some of them tenne twelve or twenty Churches A ridiculous Allegorie For the Apostle speaketh of a naturall wife of whom hee begetteth children not a spirituall wife as the Church is Ob. 2. Saint Ierome expoundeth it in the Praeterperfect tense which was
downe of all pernicious weedes of Anabaptisme Brownisme Popery in this garden of the LORD IESUS Pray for all faithfull Preachers and Ministers whatsoever that all the people from the highest to the lowest may know CHRIST and live obediently to the Gospell One principall reason why there be so many disorders in the Church is this because the people have no care of their Ministers seldome or never commend them in their prayers to the God of heaven Earnest prayer was made by the Church for Saint Peter and the Ephesians prayed for Saint Paul till they wept againe but there is no praying for our Pauls and Peters If it had beene said prate of us the people would readily have put that in practise they make the Preachers their table talke they speake evill of the Rulers of the people in all places If it had beene sayd prey upon us wee should have had a number of preyers That which the Papists gave to the Ministers they that be called Protestants take from the Ministers Pharaoh would not have the lands of the Priests touched in the time of a famine and scarcity We in the time of a plenty take away their lands Heeretofore the leane kine devoured the fat and were more ill favoured now the fat devoure the leane and are never satisfied Heretofore the people gave their very earrings to the Priests now they are ready to pull the coate over the Priests eares Every one in the parish will prey upon him but scarce one will pray for him If it had beene sayed pry into us we would have done it with a narrow eye the foot of a Preacher shall not slip but he shall be taken tripping by and by a moate shall be made a beame a mole-hill a mountaine But he doth not say prey upon us prate of us pry into us but pray for us and as ye love the glory of GOD the beauty of Sion the peace of Ierusalem the salvation of your owne soules pray for us Some there be that will pray for the Ministers but it is because they are bound to pray for their enemies There is one Michaiah sayd Achab but I hate him So some will say indeed wee have a Minister but he is ever rubbing on my soares therefore I hate him Yet because CHRIST sayes pray for them that hate you I will pray for him I but thou must pray for him as for the greatest friend in the world that thy soares being lanched with the sword of the Spirit which is the Word of GOD they may bee suppled with the oyle of GODS mercy in CHRIST and thou saved at the day of Iudgement Heere wee may see the wonderfull humility of Saint Paul hee was a master-builder of the Church had seene CHRIST he was adorned with singular gifts of learning and of piety he spake with tongues more then al he was taken up into the third heaven c. He was a man deepe in GODS bookes in prayers often in fastings often he had travelled all the world over in the propagation of the Gospell of CHRIST A man would have thought that his owne prayers had beene sufficient hee needed not the prayers of others Indeed the prayers of Prophets of Preachers are of great force with God The LORD told Abimelech that Abraham was a Prophet he should pray for him Yet the prayers of common Christians are also to be desired Vis unita fortior The prayers of the people and Ministers joyned together will the sooner prevaile with the Lord. The King may adscribe much to the request of one of his privy Counsell yet hee rejects not the petition of the meanest Subject The Preachers are of Gods privy Counsell He revealeth his secrets to them yet the prayer of a righteous man is avayleable if it bee servent Cornelius was no Minister yet his prayer went up into remembrance before God The head needes the ayde of the foote the King needs the prayers of the Subjects the Minister of the people Therefore let us all require the prayers one of an other But why should wee pray for you you are bad men God will not heare our prayers for you It is not so for wee trust wee have c. Some take it to be an argument à pari We have discharged a good conscience towards you in all things delivering unto you all things necessary to salvation therefore discharge you a good conscience againe in praying for us But it is rather a procreant cause of their praiers We are holy men such as feare God as labour to keepe a good conscience and to live honestly therefore praie for us You are to praie for all chiefely for them that be of the household of faith Wee are of that household and bring forth the fruits of faith therefore pray for us Vngodly men that have no good conscience had most need to be praied for yet we may pray more boldly for the godly God will sooner heare us for them These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may either bee understood of the persons or of the things they are indifferent in the Greeke Some connexe them with the words following and referre them to the persons thus Wee are assured that wee have a good conscience there they make a Comma amongst all men desiring to live honestly The matter is of no importance Yet I see no reason why our English translation may not be reteyned It agreeth with that protestation of Saint Paul I have walked with all good conscience to this day As here he sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See how confident he is in this point he doth not say we hope we thinke wee haue some probable conjecture or light perswasion but we are assured this with boldnesse and confidence we are able to protest not to our commendation and glory but to the praise and glory of God that we have a good conscience in all things Whereby wee are given to understand that it behooveth all Christians especially Ministers to bee assured of a good conscience in all their doings Nothing is more terrible then an ill conscience It is the onely hell as Luther calls it If the Divell had not an ill conscience he were in heaven in comparison As on the contrary side nihil in hac vita securius nihil jucundius possidetur bona conscientia sayes an ancient Father Premat corpus trahat mundus terreat diabolus illa tamen semper erit secura Wherefore let us first search out what a good conscience is then what be the things wherein a Minister must keepe a good conscience First for the conscience in generall It is called conscientia sayes Bern. quasi cordis scientia that etymologie is not to be rejected if it be taken with his meaning Scientia sayes he is when the heart knowes other things conscientia quando cor novit se. Yet as any may see according to the nature of the word conscience is a knowledge with an other
Love not in word and tongue onely but indeed and truth Ioabs health and Iudas kisse are too frequent Let us love truely as Saint Iohn did Having averred it for his owne part he doâ—h amplifie it on the behalfe of others Not I onely It might joy her that hee loved her being the disciple whom Iesus loved but it must needs be a greater joy to her that all did love her Yet it is with a restraint all that have knowne the truth revealed in the Word for thy Word is truth saith Christ. All that have knowne it he speakes De notitia approbationis as Aquinas doth well interpret it of the knowledge not of speculation but of approbation that approve love and embrace the truth for indeed they that be of the houshold of faith are lead by one and the same Spirit therefore where one loves all love But is this so great a matter to be loved of all Woe be to you when all men speake well of you true when all tag and rag good and bad speake well of us For then wee should be happier than Christ himselfe was he could not have every mans good word Some said he was a good man others nay but he deceiveth the people All did not love him but all the godly all that loved the truth and where they love God himselfe loves therefore wee are to rejoyce in the love of the faithfull VERSE 2. THe last is the procreant cause of this love Where first there is the Loadstone that drew this love 2. The permanencie of this love in regard of the foundation whereupon it is built for the truths sake truth lasts for ever so shall this love doe They did not love her because she was an honourable Lady a beautifull Lady c. but because of the truth of the Gospell that had taken firme roote in her heart Some love for pleasure Isaac loved Esau because Venison was his meate that was his delight An adulterer loves an harlot for the satisfying of his filthy lust Some love for profit they love their friends as they doe their cowes horses and grounds for the benefit they reape by them Some love for beauty so Shechem loved Dinah Some love for honour and promotion in hope to be preferred by such a great man All these stand upon a tickle ground pleasure vanisheth and that quickly too then love vanisheth together with it When Amnon had gotten his pleasure of Tamar he hated her more than before he loved her Riches betake themselves to their wings as Salomon speaketh and flie away then love flies away too If a rich man become a poore man we set not much by him Honour is mutable the naile that is now aloft is in the dirt as it fell out with Haman then he is little regarded of any of his followers Beauty fades away like a flower then love fades away too love for the truths sake for Christs sake for the Gospels sake and that will be a permanent love But what is this truth Is not that changeable No verily For as Aquinas doth well distinguish though fides qua creditur ceaseth when we be in heaven yet fides quae creditur shall be in heaven though justifying faith ceaseth for we shall not neede to beleeve in Christ any longer when we shall see him face to face Yet the doctrine of faith which wee beleeve touching eternall happinesse purchased by Christ shall remaine when wee be in heaven the truth shall be with us for ever VERSE 3. THat shall suffice for the description now to the precation Where 1. There is the blessing prayed for 2. the persons frow whom 3. An addition made to those blessings The blessings prayed for are three grace mercy peace these be with you In the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be with you but the future is put for the imperative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be with you and abide with you forever Aquinas doth thus distinguish them Gratia culpam delens Grace wiping away the guilt of Sinne Misericordiam poenam indulgens mercy remitting the punishment of sinne Pax Deo reconcilians peace reconciling us to God rather Grace is the roote the undeserved love and favour of God by which we are all that we are By the grace of God I am that I am Without him we are nothing the other are the branches budding from it Mercy which hath reference to our manifold miseries Peace arising of our reconciliation to God by Christ Being justified by faith wee have peace with God The persons from whom First from God the Father as the Author of all goodnesse Every good gift commeth from above form the Father of lights c. Then from Christ the Sonne of God and the Mediatour of mankinde who is 1. The Lord the Lord and King of the Church 2. Iesus a sweete Saviour that hath saved us from our sinnes 3. Christ the annointed King Priest and Prophet of the Church the Sonne of the Father Therefore God as well as the Father Where then is the holy Ghost Saint Augustine will have him to be comprehended in the gifts for we can have no gift but by the holy Ghost the destributer of them Or as Aquinas saith the holy Ghost is understood in the other two persons being nexus utriusque he sacred bond that unites them together The blessings annexed and added are truth and love Caietan with some others referre them to Christ the Sonne of the Father in truth and love that is his true and beloved Sonne they be rather to be adjoyned to the former and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with truth i. the vertue of truth and love to God and man these make a demonstration of the former to the world VERSE 4. NOw let us enter into the bowels of the Epistle The matter of it is a gratulation and an exhortation verse 5. First he praiseth her for the time past then he doth incite her for the time to come the gratulation is expressed by a joy wherewith he was ravished where 1. There is the greatnesse of his joy 2 the object of his joy 3. the rule for the ordering of it I rejoyced Christians may be joyfull Rejoyce in the Lord alwayes againe I say rejoyce At that time Iesus rejoyced in his Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he danced as it were for joy as here Saint Iohn rejoyceth in his Spirit and not a little but greatly too As the wise men rejoyced with an exceeding great joy when they found Christ. So he rejoyced with a great joy that he found of her children walking in the truth of Christ there is the object of his joy That I found by diligent observation when I was at thy house and by the constant relation of others since Of thy Children not all but some of them seldome are all good