Epistle Secondly the substance of it In the Inscription there are foure things 1. What it is which is written 2. Who wrote it 3. In what tongue he wrote it 4. To whom it was written Two of them are expressed and two of them are necessarily to be supplyed The thing written is an Epistle that which is sent If wee cannot goe to men and speake to them by word of mouth we may send a Letter to them and speake to them by writing The Author of this Epistle at this time could not conveniently goe to the Iewes therefore he writeth to them Secondly who wrote it there is great controversie about that some and those very learned and godly men will not be perswaded that this is S. Pauls Epistle 1 Because it wanteth S. Pauls hand and seale The salutation of me Paul with my owne hands this I write in all my Epistles S. Paul is wont to put his name to all his Epistles this hath not St. Pauls name neither in the beginning nor in the ending neither in the forehead nor in the foot Therefore it is none of S. Pauls But that is easily answered In wisdome hee concealed his name Quia fuit Iudaeis exosum etiam ad fidem conversis if they had seene his name they would have hurled away his Epistle because they tooke him to be an enemie to the Law 2 They cannot be induced to thinke that S. Paul was the Pen-man of this Epistle because he puts himselfe in the Catalogue of them that were the Apostles Schollers whereas S. Paul is wont to stand upon his credit and reputation in that behalfe that he learned nothing of any man that he was nothing inferiour to the chiefe of the Apostles But either he may speake that by way of rhetoricall communication usuall with Orators and Divines too to assume that to himselfe which is proper to them to whom he speaketh 1 Cor. 15.51 yet hee did not thinke that he and the Corinthians should live till that change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad nostrum tempus So that for modesty sake he may include himselfe that hee speakes in the person of the believing Iewes to whom the Gospell was confirmed by the Apostles miracles and the receiving of the extraordinary gifts of the Holy Ghost or else which is the soundest answer he doth not affirme that he learned his doctrine from the Apostles but that it was confirmed to him by the Apostles miracles and so without any disparagement it might bee ratified by Saint Paul himselfe But I thinke though it be not much materiall it may be evinced by strong arguments to be writtten by Saint Paul himselfe 1. It is as cleare as the noone day that Saint Paul wrote to the Hebrewes Saint Paul wrote to the same people that Saint Peter did but Saint Peter wrote both his Epistles to the Hebrewes Ergo St. Paul wrote to them Now either that writing of his is fallen to the ground which is not like so small an Epistle as that to Philemon being reserved or else this is the Epistle which Saint Peter avoucheth he wrote to the Hebrewes 2. The inscription in all Greeke copies save one beareth the name of Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The phrases used in this Epistle are cousin Germanes to them that are in other of Saint Pauls Epistles especially in those to the Rom Philip. and Coloss. Saint Paul hath in other of his Epistles as lofty phrases as any be in this 4. The method is alike for as in the rest of his Epistles 1. He unfoldeth the doctrine of salvation purchased by CHRIST and then exhorteth to a godly life so he doth in this 5. All the Greeke Fathers with one voyce acknowledge it to be Pauls Clem. Alexand. Chrys. Theoph. Basil. Theodoret and the rest yea and though the Latine Church for a time repelled this Epistle yet the chiefest of the Latine Fathers as Augustine Hierome Ambrose confesse it to be Pauls That of Athanasius is most famous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 since the Gospell of CHRIST hath beene published to the world this hath beene received for Pauls Epistle So that though the matter be not weighty it seemes most probable to be Saint Pauls Whosoever was the pipe to convey it to us the Holy Ghost as appeareth by the heavenly doctrine conteined in it was the fountaine from whence it was derived therefore let it be reverently embraced by all The third question is in what tongue it was written Some are of opinion in Hebrew and afterwards translated into Greeke by Luke Barnabas or Clemens but it seemes that it was never written in Hebrew If St. Paul or any other had written this in the Hebrew tongue he would not have cited the testimonies of the old Testament out of the 70. but out of the Hebrew text yet it is a common thing with the writer of this Epistle to alleadge the testimonies of the Old Testament out of the 70. interpreters therefore undoubtedly hee wrote in Greeke not in Hebrew 2. Though he wrote to the Romans which at that time were Lords of all the world yet he wrote not in the Latine but in the Greeke tongue to them because the Latine tongue was included within the compasse of a few regions and the Greeke was understood of all nations for that cause the Apostles wrote in Greek and not in the peculiar tongue of any nation Though he wrote to the Hebrews yet he would not write in the Hebrew tongue but in the Greeke that all the world might reape benefit by it as well as them 3. If he had written in Hebrew it is not like the Church should have beene deprived of the originall fountaine By all probability it was written in the Greeke tongue The last thing to bee discussed is the persons to whom it was written The name of Hebrewes was more generall then the name of Iewes for that flowed from one tribe the tribe of Iudah Of Iudah they were called Iewes but from whom had they the name of Hebrewes Many both old and new wryters affirme of Heber that is mentioned Gen. 10.21 Yet it seemeth not to be so 1. This title of these Hebrewes is no where adscribed to Heber or his posterity but it is often applyed to Abram and his posterity One told Abram the Hebrew why hast thou brought this Hebrew to mock me saies Potiphars Wife of Ioseph It is an abomination to the Aegyptians to eate with the Hebrewes Abram and his posterity are called Hebrews we do not read that Heber and his progeny were It comes rather from Abram then from Heber 2. The Iewes boast often that they are Abrams seed never that they were Hebers seed Abram was their father not Heber 3. In their owne tongue they be called gnibrim transeuntes of gnabar because Abram their father passed over the river out of Mesopotamia into Canaan So that they have their appellation from Abram not from Heber as of Iudah they were called
of condemnation This Iudge is rather the Father than the Son for of him hee entreats in the next Verse Though Christ be the sole Iudge secundum executionem Iohn 5.22 yet judiciaria potestas is in the whole Trinity chiefly in the Father There was an unrighteous Iudge Luke 18. but this is the righteous Iudge of the whole world Gen. 18. These Iudges are wise and learned it is meet they should be so Lactantius writes of a Iudge that was very learned and set forth divers bookes but they are all fooles to him the onely wise God These Iudges are subject to partiality for that cause the Iudges of Mars street were wont to sit in judgement in the night that they might not bee moved with the contemplation of the party This Iudge is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day and night These are mutable there is not a shaddow of turning in him These Iudges dye this remains for ever and ever this is He to whom we are come The name especially the sight of a Iudge is terrible especially to a malefactor The Great Men the Kings of the Earth cry out Apoc. 6. O ye hils fall on us hide us from him that sitteth on the Throne When Ahasuerus held forth his golden Scepter Q. Hester went boldly to him The King of Kings hath held forth the Scepter of his favour to us by his Sonne CHRIST IESUS Therefore wee may come with all cheerefulnesse to him because this Iudge now is become our Father 1 Pet. 1.17 When Foelix did but heare Saint Paul preach of the judgement to come he trembled We shall stand without trembling before the Iudge himselfe It is Gods office to judge There is one Lawgiver and one Iudge There be Iudges under God and the King for civill matters and wee must all judge and try the spirits whether they be of God or not Of apert and manifest things we may judge Wee may call a spade a spade a knave a knave a drunkard a drunkard c. but of secret things we may not judge The heart is a secret thing judge not rashly of that the number of GOD's elect is secret judge not then who shall be saved and who damned true sanctification is a secret thing many may be holy without that are not within as the Pharisees some holy within as the Kings daughter is all glorious within If a man or woman follow not the bent of thy bow if he make not as great an outward shew as thou shall he by and by be an unsanctified person This is too great rashnesse Who art thou that judgest another mans servant Shall one fellow-servant judge another Let us referre that to the Iudge of all Let us judge our selves throughly and we will not be such severe judges of others The next persons to whom we are come are certaine speciall members of the Church the Saints triumphing in heaven These quoad essentiam are spirits as yet they have no bodies quoad qualitates they are just and perfect To the spirits of just men Not to the pulling spirits in purgatory for there be none such Purgatorium sayes Erasmus est tertius locus quem ignorat catholica ecclesia Nor to walking spirits in Church or Church-yard they be figmenta or ludibria either the devises of politique Priests or the delusions of the devill that lying Spirit nor to the damned spirits in hell they be the spirits in heaven Not to the Angels of whom he spake before but to the soules of the godly assumed into heaven to the spirit of Adam Abel Patriarcks Prophets Apostles of all that have departed in the faith of Iesus 1 They are just clothed not foliis ficulneis but with the robe of Christs justice and righteousnesse while they were here and now covered with the white robe of immortality for ever They have primam stolam the first robe for their soules and they shall have the second for their bodies in the resurrection 2 They are perfect We are a perfecting they are perfected the body of sin is wholly abolished and the graces of the spirit perfected in them perfect in knowledge affection and life without spot and wrinckle We must not imagine to finde absolute perfection in this life Diogenes came with a Candle at noone-day to seeke for a Man neither by Sun-light nor Moone-light shall we finde a perfect Man Absoloms body was without blemish so is no Mans soule in this life In many things we sin all The just man fals seven times a day I doe not utterly dislike that commendation that is so frequent among us if it were not to the disgrace of another indeed hee is a good man a good woman but they have these blemishes these imperfections as Nazianzen observeth of them that were famous among the Heathen Solonis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covetousnesse Socratis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loving of boyes Platonis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gulosity Diogenis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scurrility So may we of all Christians they have one blemish or other Noah had a staine of drinking Abraham of dissembling David of adultery and murther S. Peter of deniall of Christ S. Paul and S. Barnabas of contention As the Psalmist sayes there is none good no not one so there is none perfect no not one If ye will have perfect men and women ye must goe to heaven for them there be none on the face of the earth Nostra siqua est humilis justitia recta forsitan sed non pura The vertue that is in a just Man hactenùs perfecta nominatur ut ad ejus perfectionem pertineat etiam ipsius imperfectionis in veritate agnitio in humilitate confessio S. Aug. cont duaes Epist. Pelag. l. 3. c. 7. Our perfection is an unfained acknowledgement of our imperfection and an humble confession of the same Indeed Hezekiah lying on his death-bed as he thought was bold to put God in remembrance that hee had walked before him in truth and with a perfect heart 2 Reg. 20.3 The Seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet in the Hebrew it is Lebab shalom with a peaceable heart because there was no hypocrisie in him but a sincere desire to please God Yet he came short of that perfection which the Law requires There may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plenitudo but not perfectio Apoc. 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Weaver may fill his cloth yet there may be defects in it Zachary and Elizabeth walked in all the Commandements of God without reproofe A wonderfull commendation 1. They did not goe but walked on without ceasing 2. Not in their owne phantasies but in Gods Commandements not in some but in all and so as they could not be reproved for it They walked in all yet in all imperfectly There is perfectio partium graduum An infant hath all the parts of a man but not the breadth and stature of a man So they walked
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
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
in token of that his voluntary service But hee could not have his eares prepared for the doing of the will of his Father unlesse he had a body Therefore the Seventie to make it more cleere sayes a body hast thou prepared for me wherein I should doe thee service and suffer for mankinde And because all the Sacrifices in the Law could not take away sin therefore was this body of Christ prepared by the Lord that should be sacrificed for the sins of the world No other sacrifice was able to make satisfaction to Gods justice for the sins of men Verse 10. There is joy when any man child commeth into the world but much more have we all cause to skip for joy at Christ's comming into the world Vnto us a child is given to us a Sonne is borne behold I bring you tidings of great joy sayd the Angel to the Shepheards when Christ came into the world The Angels sung at his comming which needed not to be redeemed by him and shall not we men sing for his comming for whose redemption he came into the world it had beene better for us we had never set a foot into the world if he had not come into the world Therefore let us praise God all the dayes of our life for his comming into the world When he commeth into the world that was the maker of the world For by him all things were made nay that which is more when hee commeth into the world that was the Saviour and redeemer of the world that reconciled the world to God and yet found no kind entertainment in the world he was rayled at spitted on buffetted whipped crucified he came into the world but the world received him not And shal we that be Christians imagine to find any kindnes in the world it hated the Head and wil it love the members no we must look to have a step-mother of the world as Christ had we must looke for crosses and afflictions in the world as he had As Christ came into the world so in the time appointed by the Father he went out of the world again and so must we There is a time to be borne and a time to dye as we came into the world so we must go out of the world Where we came we may know but where we shall go out we cannot tel Let us glorifie Christ while we be here that at our departure out of the world we may live with him in eternall glory He saith not so soone as he came into the world when he lay in the cratch but he said in the time of his humiliation in the world And how came he into the world after a base and ignominious manner borne of a poore woman affianced to a Carpenter that was brought to bed in a stable in the Inne where hee was laid in a Manger wrapped up in meane swadling clouts This was the manner of his first comming contemptible in the eyes of the world But his second comming shal be most glorious when he shall come in the clouds with all his holy Angels attending on him Now he came as a Lamb to be killed therefore he came meanely then he shall come as a Lion and a King to reigne for ever Therfore that shall be a glorious comming it shall be terrible to the wicked but most comfortable to us that be the wife of the Lord Iesus A true body made of a Woman the fruit of her Wombe as ours is not an aerie or phantasticall body as some Heretickes dreamed A body in all substantiall things like to ours differing only in one accidentall thing and that is sinne him that knew no sinne did God make sinne for us God ordained him a soule too The deity did not supply the office of his soule as Apollinaris did imagine he had a true soule too as we have wherein he suffered for our sakes my soule is heavy to the death But because the body is conspicuous so is not the soule and because he was to dye in his body he could not dye in respect of his soule therefore the spirit of God nameth that God hath ordained a body for every man but a more speciall and excellent body for our Saviour Christ a body conceived not by the conjunction of a man and a woman but extraordinarily by the Holy Ghost that being a most pure and sacred body not infected with the least spot and contagion of sinne it might be a propitiatory sacrifice for the sins of the world Ours are most wretched and sinfull bodies that because they are poysoned with sin must one day see corruption and bee consumed to dust and ashes Lazarus body did stincke when it lay foure dayes in the earth Ours in regard of sin are stincking bodies but Christ's was a most glorious body and for that cause saw no corruption Absalom had a beautifull body yet a wretched body Saul had a comely body yet a miserable body The body of the fairest Lady on earth is a vile body only Christ's was a glorious body The Martyrs bodies that were burnt for the profession of the Gospell were in some respect to be honoured because they were the Temples of the Holy Ghost and sealed up the truth of the Gospell with their bloud yet all their bodies joyned together nor the bodies of all the holy men in the world could make satisfaction for one sinne therefore God ordained Christ a body for this purpose to be offered up for the sins of us all As for our bodies let us labour to offer them up as a lively sacrifice to God in all obedience to him in this life that Christ may change them and make them like his glorious body in the life to come VERSE 6. THe reason why thou hast prepared this body for me is because in burnt offerings and sinne offerings thou hadst no pleasure These would not content thee therefore I come with my body into the world Supply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here he reckons up two other sacrifices used in the Law which God likewise rejected Loa shealta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sense is all one VERSE 7. FReely of mine owne accord as 1 Reg. 22.21 Isai. 6.8 as an obedient child sayes to his father loe I come father if it be to preferment a man will say loe I come but if it be to the Gallowes for another who will say loe I come Why because in the beginning of thy booke that mooved him to it that the things written of him might be performed Hebr. Bimgillath in volumine in the scrowle For the Bible with the Iewes as it is at this day was wrapped up in a scrowle not printed as it is among us Megillath of Galal volvere The Seventie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath bred diversity of interpretations Some referre it to the beginning of the Psalmes Psalm 1.2 whereas that is spoken of all the godly others to the first verse in all the Bible In the
for this faith Ergo. Elders whom we are to reverence which went before us and lived longer than we Reported of adorned by the testimony of God and man the testimony of the Lord is pure As the Father testified of Christ this is my beloved Sonne So also of Noah that he was a just and upright man and one that walked with God Abraham the friend of God Moses the meekest man upon the earth David a man after Gods owne heart hast thou not considered my servant Iob how none is like him in the earth an upright and just man one that feareth God and escheweth evill Of Nathaneel Christ said behold indeed an Israelite in whom there is no guile This also got them a goodreport among men all their famous exploits were done by faith Verse 29. A good name is above Gold and silver it is greatly desired of all but all take not the right course of getting it Some thinke to get them a name by building as they that set up the tower of Babel they imagine to be famous by sumptuous buildings some by hunting as Nimrod some by drinking as Fâ—cidius some by whoring as Hercules some strive to get them a name by their courteous behaviour as Absalom did by a counterfeit kinde of kindnes towards all some by liberality and house keeping and I would there were moe of them some by their great variety of learning but all these misse the marke they begin at a wrong end The best foundation for a good name is faith she will leave a sweete savour behinde her wheresoever she become she will procure us favour with God and man when the name that the wicked have gotten shall rot the faithfull shall be had in perpetuall remembrance therefore let us all beg faith at the hands of God that we may be renowned in this world and eternally famous in the world to come VERSE 3. SEcondly it is illustrated by an instance in one particular which is famous by this we understand the world was made of things not seene therefore faith is the evidence of them Ages or times The world mas made in time hath continued in time and shall end in time Omnibus numeris absolutus no commoditie no pleasure wanting To this end that we might all understand c. We believe the Scriptures as Agrippa did they tell us that the world was made by GOD. In principio creavit Deus therefore we believe the creation of the world Aristotle held that the world was eternall Plato that GOD made the heavens and Angels but the Angels made the bodies of men and beasts but we by faith understand that God made the world yea that all creatures were of his making and that without him nothing was made he made the high and celestial Angels the Sun Moone and the whole host of heaven birds of the ayre fishes of the Sea all trees men and beasts on the earth and all these did he make by his owne bare word he commanded and they were created let there be a firmament and there was one let there be a Sea birds and it was so only he paused and deliberated at the making of one creature which was man because he was to be his vicegerent and a King over all creatures By his omnipotent word all were made And of what was the world made what timber what stones had God to make this building withall Surely nothing yet hee made it Not so much as any atomes even materia prima was made of him he found it not in the world before O mighty and puissant God! Let us all feare him that made heaven and earth O how wonderfully am I made said David of himselfe much more of the whole world how wonderfully was the world made of nothing The world came not by chance or fortune it was framed by no earthly artificers Aholiab Bezaleel made the Tabernacle Hyram the Temple God the world and this did he make principally for sinfull man All creatures were made for us the Sun Moone Birds Fishes c. that we might freely eat of all yea the Angels were in a sort made for us that they might be ministring spirits for our salvation Therefore let us praise God all the dayes of our lives that made the glorious pallace of the world for us Now as the world was made so it must have an end 2 Pet. 3. therefore notwithstanding all the pleasure and wealth of this world let us use it as if wee used it not for the glory thereof fadeth away they waxe old as doth a garment Therefore let us lay up our treasures in a better world From hence the Iesuites make this collection we must believe the world was made out of nothing though wee doe not see it so we must believe that the body of CHRIST is corporally in the Lords Supper though we cannot see it But they might see there is a different reason Wee believe the world was made of nothing though we see it not because the Word of God hath avouched it God's Word never teacheth us that the body of CHRIST is in the Sacrament corporally but in heaven therefore there is no cause why we should believe it VERSE 4. NOw hee returnes to the examples 1. At large then summarily Verse 32. before the floud and after before the entrance into Canaan and after 1. A commendation of Abels fact 2. An approbation of it In the former 1. What it was that gave a relish to his sacrifice 2. To whom it was offered 3. The eminencie of it Caine had the more worthy name Caine acquisitio as if she had gotten the Messiah Abel vanity or weeping 2. He had the worthyest trade bread is the staffe of life 3. He was the first borne 4. He built a City Yet Abel is preferred before him A fuller sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kissed Caines sacrifice was voyd of faith therefore empty Cain tooke absque delectu Abel chose 2. Corne was not so lively to represent CHRIST as Sheepe and Lambes 3. His more sparing Abels more plentifull rather better for his faith By the which faith not sacrifice as Verse 2. and in the end of this Verse The second thing is the approbation 1. In his life 2. After his death In life internall in his owne heart and conscience that he was righteous believing in the Messiah externall either by word Gen. 4 4. or by action as Levit. 9.24 1 Reg. 18.38 1 Chron. 21.26 2 Chron. 7.1 Some have beene of opinion that Adam was damned because he is left out of the catalogue of the faithfull but if none should be saved save those that be in this calender few should be saved The salvation of Adam and Eve may bee concluded by probable reasons rendred by Irenaeus Epiphan Chrys. Aug. 1. It is not like that GOD would cast away the first man that he made the first borne is greatly beloved Seldome doth any father disinherit his first borne Adam was the first that God
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
rejoycing and brings home the sheaves of heavenly comfort with him Gods dealing with his Children is contrary to Ezekiels scrowle it was sweete in his mouth and bitter in his belly God begins bitterly but ends sweetely as hee did with Abraham Yee remember the patience of Iob and what end the Lord made So remember the tryall of Abraham and what end the Lord made The beginning was sorrow the end was joy Let us beare with patience the bitter beginning that we may be partakers of the sweete ending He that will save his life shall loose it but hee that looseth it for my sake shall finde it hee that will save his goods by the denyall of Christ shall loose them he that will save his Children by dishonouring of God shall loose them as Eli did he cockered his Children and lost them they were both slaine in a day Abraham is content to loose his Child for God's sake and he findes his Child there is nothing lost by obeying God we shall be gainers by it Contemne divitias eris locuples contemne gloriam eris gloriosus contemne filium habebis filium We shall have fathers and mothers Children as it were in this world and in the world to come life everlasting Let this encourage us to submit our selves in all obedience to God in all things as Abraham did VERSE 20. WE have had the Chapter of death here followes that of faith wherein we have an Ilias of examples 1. Of the Grand-father then of the Sonne lastly of the Grand-child Isaac was in a manner dead yet he lives still many a yeere and at his going out of the world blesseth his two Sonnes which was a demonstration of his faith he lived and dyed in faith as Abraham had done But it seemeth the Holy Ghost might have made choyse of other workes of Isaacs serving better for the expressing of his faith then this he was a devout and religious man much given to prayer and heavenly meditation he went into the field to pray or meditate he continued praying twenty yeeres together for a Child and would not give over hee was obedient to God and followed him from place to place why doth not the Apostle make mention of these but of his blessing 1. These were common to others together with him 2. This blessing did most of all argue that he had lively faith in the promises of God made to him and Abraham when as hee doth bestow the things promised with as great assurance as if they were accomplished already This blessing is a fulfilling of all the promises therefore most fit to declare his faith and to publish it to all the world In this blessing there are three things 1. The instrumentall cause whereby it was done 2. The persons blessed 3. The things whereabout they were blessed For the instrument it was by faith Was it so he was coozened in it by Rebeccah and Iacob and he was induced to it against his will and purpose for he was determined to have blessed Esau. 1. Distinguish between the action and the infirmities in it Nature lead him one way and grace another yet for all that all things were governed by GODS providence as Exod. 1.20 and this blessing was an execution of Gods will decree and counsell and in some fort issued from faith in him Some infirmities of a man cannot marre the action of God as a sicke man is a man so a weake faith is a faith 2. His constant resolution after the blessing was ended doth shew it came from faith I have blessed thy brother already and he shall be blessed The voice of faith For the persons Iacob is set first because the birth-right was his his brother having sold it to him and he was the man whom God loved and in whom the promises were continued Esau was a prophane person yet he had some blessings Therefore both are included in the blessing though diversly Concerning what did hee blesse them not things present but to come temporall and eternall in this life and that to come which was an evident declaration of his faith For faith is a ground of things hoped for he pronounced of things to come as certainely as if they were already and they fell out as he had said Neither were the things to come temporall blessings alone but especially spirituall shadowed out by earthly things In the blessing hee said to Iacob Genesis 27.29 Be thou thy brothers Lord yet Iacob was faine to crouch to Esau hee was his Lord but this was accomplished in CHRIST that should come of Iacob All Nations were subject to him In this blessing Iacob saw CHRIST though it were afarre off therefore no mervaile though it bee adscribed to faith The blessing of Parents is highly to be regarded Praerogativa parentum disciplina filiorum Though there be a difference betweene our blessing of our Children and of the Patriarkes Our benedictio is but bona dictio or bona precatio their 's was an actuall and a reall bestowing of things on them yet the curse or blessing of Parents in all ages is to bee respected whom they curse justly God curseth â—nd whom they blesse God blesseth Therefore let Children so behave themselves that they may have their Parents blessing especially at their departure out of the world These temporall blessings are blessings Wealth health honour prosperity these GOD bestoweth on the reprobate these had Ismael and Esau hee was a jolly hunter and abounded in pleasure hee flourished in worldly prosperity more than Iacob So may the wicked doe Psal. 73.4 Dives But let us be content rather to lye with Lazarus then to frye with Dives to be plaine and simple men as Iacob was then to have their felicity here and misery hereafter 2 Sam. 19.30 Faith sees things to come Isaac now was blind yet he saw things to come The eye of faith is the best eye Let us entreat the Lord to make the eye of our faith brighter and brighter to our dying day VERSE 21. TOuching Iacob there bee two facts to be considered which are illustrated by the instrumentall cause and the circumstance of time when they were performed The facts are the blessing of Iosephs two Sonnes and his worshipping of GOD described by the manner how the instrumentall cause faith the time when when he was a dying By faith for without the eye of faith hee could not see the things that should happen to his Childrens Children conteyned in the blessing Which was more than the blessing of his owne Sonnes all fathers will doe that when hee was about to dye when death did approach 1. He adopted them into his family that they might be members of the Church as well as his owne Sons 2. He preferred the younger before the elder Ephraim is put for the tenne tribes Hos. 5. they were both Children Ephraim had no more in him then Manasseh 3. Being a stranger in Aegypt he gave them portions in the land
on their bodies fornicatio quasi formae necatio many loathsome diseases are on them as the French-pox consumptions c. Men are afraid to drinke of their cups and their bodies many times wast and consume away 3 On their goods the sinne of Adultery hath brought many a rich man to beggery The prodigall Childe quickly wasted his goods on harlots they be as sponges to drink up a mans wealth their riches melt as wax 4 On their good names they be odious to all men Yea one Adulterer will speake ill of another and upbraid one another by this sin one principall thing that the Oratour cast in Catelins dish was his beastly and incestuous life Cane pejus angue 5 On their children Sometimes they be fooles and ideots sometimes lame in their hands in their feet In ancient times they might beare no office in Church or Common-wealth Sometimes they are taken away by an untimely death as Davids childe was which he begat of Vriahs wife they cannot inherit the Lands of their Fathers One way or other the brand of Gods wrath is on their posterity So that the truth of this sentence may be apparent to us all GOD will judge Yea though there bee never so great men in the world against whom the sword of mans authority cannot easily be drawne forth yet GOD will be sure to meet with them Amnon was a Kings Son yet because he defiled his sister GOD slew him and he was slaine at a banquet when his heart was merry with wine and did not so much as dreame of death when he had little time to repent him of his wicked life Absalom was heire apparent to the Crowne nay for the time he was King having put downe his father yet because he had played the incestuous beast the Lord in justice caused him to be hanged by his owne hayre and so he dyed miserably Iesabel was a Queene yet because her adulteries were in great number she was cast out of a window and eaten with dogs Whole Cities have beene destroyed for it as Sodome and Gomorah with those adjoyning to it All the males in Shechem were put to the sword for ravishng one mayde The wrong offered to one woman was almost the utter overthrow of the whole Tribe of Benjamin Therefore let us tremble at this sentence Though men judge them not yet God will judge them though the Iudge of the Assizes will not punish them though for a little money they may escape in the Courts yet the Iudge of the World will punish them severely If for some causes best knowne to himselfe they escape his fingers in this world yet they shall feele the heavie hand of his indignation in the world to come This ye know all that be in the Schoole of Christ know this that no whoremonger wanton buggerer shall inherit the kingdome of GOD. Without the gates of heavenly Ierusalem are Dogs Enchanters Whoremongers Lyars A terrible sin that excludes us out of Heaven Therefore let us all beware of it It is a sweet sinne to the flesh but God hath provided sowre sauce for it therefore let it be detested by us all If we feele the fire of lust burning in us let us not sit at the wine goe to an whore or harlot that will but increase the fire and make us fit matter for the fire of hell But let us fast and pray or let us flye to mariage for the quenching of it for the avoiding of fornication let every man have his wife Mariage is honourable among all and the bed undefiled but whoremongers and adulterers God will judge Demosthenes went to Lais the strumpet for a nights-lodging she asked ten thousand drachmes nay soft sayes Demosthenes nolo tanti emere poenitere So if an harlot say to us as Potiphars wife to Ioseph Come lye with me c. Let us abhor it and say I will not buy repentance so deere We shall one day repent us for it either to our griefe or amendment in this life or to our condemnation in the life to come The Sodomites burned in Lust one towards another now they burne in hell fire They suffer the vengeance of eternall fire as S. Iude speaketh A full sin that banishes us out of Heaven Plutarch makes mention of a certaine King named Lysimachus that being exceeding dry sold his Kingdome for a draught of water after he cryes out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heu pro quà m exigua voluptate regnum perdidi so may the adulterer say for what a little pleasure have I lost the Kingdome of Heaven VERSE 5. 1 AN admonition 2. The reason the admonition consists of a dehortation from covetousnesse and the prescription of a remedie against it He doth not say be ye without covetousnesse but let your conversation all your manners behaviour and actions bee voide of covetousnesse Without the love of silver a part put for the whole Whatsoever some men doe it smels of covetousnesse their buying and selling all the bargaines they make all the journeyes they take all the words that issue out of their mouthes the cloathes on their backs the meat they put in their belly all savours of covetousnesse Any commodity they have they will sell deere they will buy cheape they will watch poore men whom necessity constraines to sell and they will have it of them for little or nothing They will goe meanely fare hardly all that they doe hath a sent of covetousnesse Therefore sayes he so converse among your neighbours that all may see that the world is not the principall marke ye aime at buy and sell without covetousnesse Let your house keeping bee without covetousnesse Let your talke and speeches be without covetousnesse Pay the Minister his due without covetousnesse Let covetousnesse be banished from all your actions 1 It is the root of all evill ye cannot abide bitter roots in your Gardens no root is so bitter as covetousnesse and it will draw all evill after it A covetous man will lye sweare steale kill for mony therefore root it out of the garden of your hearts 2 It excludes men by name out of the Kingdome of Heaven 1 Cor. 6.10 That is provided for liberall men that cloath the naked feed the hungry relieve the oppressed c. Not for greedy covetous misers that doe no good with their wealth 3 It ought not once to be named among us When we speake of filthy and uncomely things we doe it with a preface saving your reverence c. So when thou speakest of Nabal say there is such an one saving your reverence a covetous man it should not be named much lesse practised by us that be Christians 4 Covetousnesse is idolatry A covetous man makes an Idol of his money If the Idolaters Idoll be gone all is gone What have I mâ—re said Michah So if his money be gone his god is gone An Idolater makes a strong Chappell to put his Idoll in a covetous man makes a strong Chest
contemned the word at length will be contemned That for the writer now to the persons to whom he writeth the mother and her children Origen speakes somewhat contemptibly of women When Christ came into the coasts of Tyrus and Sidon Behold a woman Mat. 15.22 Mira res Evangelista a strange thing O Evangelist Behold a woman that is the authour of transgression the mother of sinne the weapon of the Devill the cause of our expulsion out of Paradise I but Christ honoured women in lying in the wombe of a woman he appeared first to women after his resurrection and made them Apostolos apostolorum Apostles to preach his resurrection to the Apostles Paul preached to women There have beene women of speciall note Sarah the Mother of the faithfull Hester the nurse and preserver of the faithfull women that ministred to Christ of their owne substance among whom was Ioanna the wife of Chuza Herods steward Theano Crotoniatis was a Philosopher and a Poet too Pythagoras learned his naturall Philosophie of his sister Themistocleas Ignatius wrote to two women the blessed Virgin Mary Maria Cassabolita Cyrillus Alexandrinus Basil Chrystome Ambrose Augustine Fulgentius Bernard wrote to women Hierome wrote to many to Salvina to Faria to Agoruchia to Celantia Asella Marcellina most of his workes he dedicated to Eustochiam a noble and worthy Virgin S. Paul wrote to Apphia and S. Iohn heere to a woman The mother is first severally by her selfe described then both of them joyntly together by his singular love to them all Shee is set forth 1. By her internall and spirituall estate she was elect 2. By her externall and worldly estate she was a Lady Some of the Popish interpreters will have her name to bee elect to the Lady Elect. 1. That is a saucie transposing of the Greeke words it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lady Elect but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Elect Lady 2. As S. Iohn doth not set downe his owne name no more doth he hers 3. The same title is given to her sister verse ult and no likelyhood that two sisters should have one and the same name there was not so great a penurie of names Elect is nomen appellativum non proprium a noune appellative not a proper name First she was a Lady a Widdow by all probabilitie else S. Iohn would have made some mention of her husband She was magna nobilis domina a great and a Noble Lady sayes Lyra shee had an ample familie she was an entertainer of the Preachers and professors of the Christian faith Catharinus supposeth she had a Iurisdiction she was a Lady of some Towns Mannours and Lordships The unlearned Anabaptists use that place as an hammer to beate downe all the seats of superiority In Christ neither bond nor free Iew nor Grecian Male nor female we are all one in Christ Iesus True indeed we are all one in Christo but not in Mundo as S Augustine doth well distinguish in Christ there is no difference but in the world there is Men and women are to be respected according to those places of honour whereunto God hath advanced them in the world whether they be Kings or Queenes Lords or Ladyes Christ makes an honourable mention of the Queene of Shebah S. Luke dedicates his Gospell and the history of the Acts to Noble Theophilus To the most noble governour Felix saies Claudius Lysias Most Noble Festus sayes S. Paul heere S. Iohn gives the vertuous woman the title of a Lady whom God hath honoured let us honour too It is he that setteth up and pulleth downe according to his heavenly pleasure otherwise we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fighters against God as Gâ—maleel speaketh Yea though the persons bee bad yet the places are to be respected and they in regard of their places But this was a good an holy and religious Lady an elect Lady most interpret a select Lady egregia an egregious Lady a grege segregata separated from the common sort a famous and illustrious Lady But I see no reason why it may not be expounded according to the native signification of the word it is well translated in the English The elect Lady Elect in Gods eternall Counsell as S. Peter called the strangers dispersed through Pontus Galatia Cappadocia Bythinia Asia Elect according to the foreknowledge of God the Father S. Paul salutes Rufus that was elect and chosen of the Lord Rom. 16.13 He speakes of Clement and other his fellow-labourers that their names were written in the booke of life Philip. 4.3 She had learned Christ as the truth is in Iesus she had a lively faith in Christ she had a demonstration of her faith by good workes by them she made her calling and election sure therefore he pronounceth her to be one of Gods elect we must judge of the salvation of others by their love and charity It becommeth us saith S. Paul so to judge of you all he was farre more charitable than they that judge none shall be saved unlesse they be of their owne stampe and goe to such a Lecture and Sermons as they doe Now he writes not to her alone but to her children too To the Elect Lady and her Children by nature and by grace too as Aquinas speaketh children both men and women but the women were Virgins sayes Lorinus because they were at home with her so were the men-children too As he made great account of the mother so of the children too the proverbe is love me and love my dogge much more love me and my children we will pray for the Kings life and for his sonnes say they So S. Iohn heere salutes the mother and the children too Vpon this he makes a testification of his love to them which is first averred in respect of himselfe 2. amplified in regard of others 3. Illustrated by the procreant cause of love in them all verse 2. Touching himselfe he pronounceth with an ardent affection whom I love in the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the which men or women I love how in truth for in the Greeke it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an article in the truth but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in truth that is truely unfeignedly Let love be without dissimulation There is too much dissembled love in the world Love one another saith Saint Peter with a pure heart unfeignedly A kisse is a token of love For the which cause it was an use in the Primitive Church for Christians to kisse at the celebration of the Supper saith Saint Chrysostome But as he complaines many doth it with the lippes onely ac si in scenares ageretur as if they were on a stage Valentine being an Arrian kissed Ambrose but he reproved him for it Quid oscularis eum quem non agnoveris Why dost thou kisse him whom thou carest not for Greete one another with an holy kisse