shall we passe through it Christ himselfe will be our leader in it As hee is both the sacrifice and the Priest so he is the way and the guide the way Hee doth not say an High-Priest but simply a Priest because there is no other sacrificing Priest save CHRIST in the New Testament Not a small one but a great one great in person being God and man great in power for heaven and earth are his great in goodnesse and mercy that will have compassion on our weaknesse and if we happen to faint he will support us by the way For his superiority and preheminence over the house of God that is the Church 1 Tim. 3.15 Heb. 3.6 Moses was over the house of God yet as a servant Hebr. 3.5 Christ as the Lord and King the commander in the house he over a part of Gods house in Iudea Christ over the whole house dispersed over all the earth All Ministers in some sort are over the house of God Who is a faithfull servant that his Lord may make rule over his house that bee over you in the Lord 1 Thes. 5.12 So Moses was over the house Yet a great difference betweene them and Christ. A noble man is over his house and his steward is over his house Christ as the Lord and owner of the house wee as his stewards to give you your meat in due season A singular comfort to all that be of this house that such a one as Christ is over it Some houses have tyrannicall governours which scrape all to themselves and have no care of them in the house Christ is not such a one he hath a loving and fatherly care of all in the house Some householders would provide for their house and cannot they want ability Christ Iesus that is over this house is both able and willing to provide all things necessary for us Therfore let us be of good comfort we shall not want the thing that is good The Church is God's house All England is the Kings dominion White-Hall is his Chappell so all the world is Gods empire but the Church is his house therefore let us behave our selves wisely and religiously in the house of God Will any make the Kings house and Ale-house to quaffe and swill in A brothel-house to commit adultery in and shall we that be in the Church the house of God be drunkards adulterers wicked and lascivious livers As wee bee in Gods house so let us demeane our selves accordingly VERSE 22. HAving such a wise loving and mighty Priest let us come unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely to God by him by the invocation of his name asking boldly all things necessary for this life and the life to come as also let us draw neere to him by an holy life and blamelesse conversation They that make an outward profession and deny him in their lives are farre from him the others are neere and walke with God as Enoch Some interpret it Let us draw neere to that heavenly Sanctuary which is opened to us whereunto we draw neere with a true heart But especially this is to be understood of prayer This drawing neere is not so much with the feete of our bodies as with the feete of our soules The way whereunto is chalked out to us and wherein our High-Priest directeth us for it must have relation to all that went before Now we draw neere to heaven by prayer and an holy life A true heart voyd of hypocrisie and dissimulation for God heareth not hypocrites though they make never so goodly a shew and have never so glorious words 2. An assured faith which purifieth our hearts Act. 15.9 there must be no doubting in faith Iac 1.6 Though thou beest as tall a man as Saul yet thou art not the neerer to heaven but if thou sendest many prayers to heaven and hast thy conversation in heaven then thou drawest neere to heaven Being sprinckled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to our hearts from an evill conscience There was a sprinckling water in the time of the Law made of the ashes of the red Cow wherewith the people were sprinckled Num. 19.9 their bodies were sprinckled with that but our soules must be sprinckled with the bloud of Christ. From an accusing conscience that our sins are washed away in the bloud of Christ. We should have no more conscience of sin Heb. 10.2 our consciences should no longer pricke us for sin because being justified by faith we have peace with God and there is no condemnation to them that are in Christ Iesus This afterwards breedeth sanctification 1 Pet. 1.2 There be many false-hearted wretches in the world such as Iudas was that kissed Christ and betrayed him at the same time there bee many that pretend love to religion and yet have none in them such were those Ezek. 14.1 Such were the Pharisees whited tombes and painted Sepulchers such were the Sadduces that came with a notable glosse to our Saviour Christ and there is a number of Hypocrites at this day that maske under the Vizard of Religion He that made the heart knowes the heart and will one day discover them to their shame Therefore if we draw neere to God let it be with a true heart least hee say to us as to them this people draweth neere to mee with their lippes but their hearts are farre from me If wee be falsehearted men though we carry never so glorious a shew God cannot abide us but if we be true-hearted men though there be many weakenesses and infirmities in us he will accept us in Christ Iesus Behold a true Israelite said Christ of Nathaneel There bee true Israelites and false false cloathes glasses clockes c. Faith is like the Moone sometimes at the full sometimes in the wane But seeing Christ hath merited our salvation God hath promised for Christ's sake to bestow a kingdome on us therefore let us not doubt of it That is to doubt of the sufficiency of Christ's merit and of the Word of God How shall wee come to this full assurance If our hearts bee sprinkled from an evill conscience by the bloud of Christ. By nature have we all bad consciences accusing us for sinne In many things we sinne all All those sinnes lye as an heavy loade on our consciences and make us to cry out ô my sinnes they will not suffer mee to bee quiet day nor night but being sprinckled in our hearts with the bloud of CHRIST we shall no more be vexed with the sting of an evill conscience because Christ hath dyed for all our sins Happy are they that be thus sprinckled Our hearts being sprinckled from an evill conscience our bodies must be washed with pure water It is not enough to have a good soule to God-wards though that is the chiefe but our bodies also must be washed with the pure water of the HOLY GHOST Our eyes must be washed from unchast lookes our eares from rash receiving of reports one against another our
writing by his Apostles The Testatour is Christ the thing bequeathed is an inheritance the legataries are the faithfull the witnesses to it are his Apostles Act. 1.8 The seales are the Sacraments the exequutor is the HOLY GHOST Ioh. 14.16 which is CHRIST 's Vicar on the earth a faithfull exequutor that will give us our legacies to the full and deprive us of nothing Our SAVIOUR is dead therefore his Testament is of force Object If CHRIST 's Testament was of no force till his death then how could they in the time of the Law have remission of sinnes and eternall life Sol. In seeing the day of Christ by the eye of faith as Abraham did it was not in force complemento till Christ dyed acceptatione it was This eternall inheritance could not have come to us without the death of our Saviour Christ. If hee had not dyed wee could never have had possession of this inheritance therefore how are wee to love the Lord Iesus that hath ratified this inheritance to us by his bloud Let the consideration of the death of Christ worke a death to sinne in us all that as he hath dyed for us to procure this inheritance so we may dye to sin daily more and more Seeing the Testatour is dead we may assure our selves of this inheritance bequeathed to us by his will It is a rule in Law debts must be payd before legacies and oft-times under the colour of paying debts the legataries goe long without their legacies It cannot be so here our Saviour Christ left no debts to pay he ought nothing he departed cleere with all men therefore we may be sure of our legacie All the devils in the world cannot keepe us from it VERSE 18. DEdicated to God by certaine Solemne rites and ceremonies Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast of dedication Ioh. 10.22 Much lesse should the latter bee ordained without bloud VERSE 19. TO the Law as God required Exod. 24.8 Every precept being spoken by Moses Some thinke that all the people are said to be sprinkled because the twelve pillars representing the twelve tribes of Israel were sprinckled Others thinke that some few of the elders were sprinckled instead of all the rest Or all may be put for a great part In a manner all of them were sprinckled VERSE 20. YEt it was the bloud of heifers or of Goates but it is called the bloud of the testament because by it was signified Christ his bloud which is the maker of the Testament to this did our Saviour allude Matth. 26.28 this is the bloud of the New Testament which was shed for you Beza translates it that God hath commanded to you as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but rather expound it which God hath commanded subaudi to be carryed to you The bloud of Calves and goates sprinckled on the people in the time of the Law was a figure of Christ's bloud sprinckled on our consciences Object Here wee may learne say the Rhemists that the Scripture containes not all necessary truths when neither the place to the which the Apostle alludeth nor any other doth mention halfe these ceremonies but he had them by tradition Sol. I but all these are contained in the Scripture The booke was sprinckled on the Altar or at least with the respersion that was cast on the people For the purple wooll and hysop Levit. 14.51 there is the water too Ribera sayes all these are necessarily collected for there could be no sprinckling without them Vnder the peace offerings Exod. 24.5 are comprehended Goates appointed to peace offerings as wee may see Levit. 3.12 The meaning of these words is nothing else but this is a significant token of the bloud of the New Testament that is to bee shed for your sins This bloud sprinckled on the people was a significant type and figure of the bloud of our Saviour Christ whereby the New Testament is confirmed to us That was the bloud of Goates and Heifers this of Christ the immaculate Lamb of God 2. Moses was the sprinckler of that bloud the Holy Ghost is the sprinckler of this 3. That was sprinckled on the face or garments of the people this on our hearts and consciences 4. The aspertorium the sprinckling sticke there was made of purple wooll and hysop the aspertorium here is faith With that doth the Spirit or God sprinckle on us the bloud of Christ. 5. That sprinckling did but sanctifie the outward man this the hid man of the heart 6. The force and power of that sprinckling lasted but a while the efficacy of this sprinckling continueth for ever Therefore let us all be desirous of this sprinckling As the Woman of Samaria said Lord give me of that water So let us say LORD sprinckle us with the bloud of CHRIST continually It is a comfortable thing for a man to bee sprinckled with sweet water it is a sweet smell and refreshes him but nothing so sweete as the bloud of CHRIST sprinckled on our soules and consciences by faith Let us desire the Lord to sprinckle this bloud on us dayly more and more that being washed with it wee may bee made fitt for the Holy Hierusalem and remaine with Christ for ever and ever Hebrewes 9.21 NOw followes an application of the rites and ceremonies belonging to the Tabernacle 1. A narration of them Verse 21.22 2. An accommodation of them The rites are two 1. The rite of consecration or sanctification Lev. 16.14 16. 8 15 18. 2. The rite of purification some by fire some by water Num. 31.23 In all things are comprehended also all persons An accommodation is made of these rites by the way of an antithesis or opposition whereof there be foure members 1. An application of the things Verse 23. 2. Of the place Verse 24. 3. Of the actions Verse 25.26 4. Of the use Verse 27.28 The things are applyed by way of opposition It was necessary that the types of heavenly things should be purified with such externall things for the purification of the flesh or outward man But c. The sacrifice of Christ is termed sacrifices in the plurall number and yet is but one because the fruit and efficacy of it is derived unto many So the wisedome of Christ is set forth by seven eyes his power by seven hornes Apoc. 5.6 The Holy Ghost being but one spirit it is called seven spirits Apoc. 1.4 The place is applyed by way of opposition 1. In respect of the nature that was made with hands this without 2. Of the use or end there the High-Priest did appeare before the Arke and Mercy-seate which were figures of Gods presence here our High-Priest appeares before GOD immediately without figures for us The third is an application of the action or service the dissimilitude whereof consisteth in three things 1. There the High-Priest went often into the holy place here our High-Priest went into heaven but once 2. He went with other bloud ours
Priest in the time of the Gospell 1. For number they were many for their office they stood ministring every day 3. For the sacrifices they offered alwayes the same and that often 4. For the inability or insufficiency of them they could not take away sinne The manner of our Priest 1. He is but one whereas they were many analysis 12 2. His sacrifice was but one and that once offered Verse 10. 3. His was propitiatory for sinnes whereas theirs were not 4. Hee sitteth as Lord he stands not as a servant as they did and hee sits not on an altar on earth but at the right hand of God in heaven The which glorious sitting of his is first amplified by an effect an expectation of his friends to come to him for whom he dyed analysis 15 and the overthrow of his enemies Then it is ratified by a reason taken from the power and vertue analysis 14 of his sacrifice If by that one offering which hee made on earth before his Ascension into heaven he hath perfected his for ever then he may well continue in heaven still at the right hand of GOD but c. Ergo. analysis 15 This opposition is confirmed by a divine testimony out of the Prophet Ieremie Where 1. An allegation of it 2. A ratiocination or reasoning thereupon In the allegation 1. The Author analysis 16 17. Then the matter analysis 18 From whence he deduces this reason concluding the efficacy of Christ's Priest-hood and sacrifice If remission of sins be fully procured and obtained by the one sacrifice of Christ in the New Testament once offered then there is no more oblation for sin but c. as appeareth by the testimony afore cited ergo the latter An exhortation to holinesse of life is deduced upon the former doctrine The former part of the Epistle hath beene doctrinall delivering many excellent poynts of doctrine concerning the person and offices of our Saviour Christ. In his Priest-hood he hath beene more ample because greatest controversies were moved about it The latter part of the Epistle is morall shewing what use we are to make of the former doctrine to Verse 20. cap. 13. In this exhortation 1. A generall proposition comprehending summarily in it all things belonging to a Christian à 19. to 32. 2. A particular unfolding of it In the generall proposition 1. The substance of the exhortation to 26. 2. The necessity of it à 26. to 32. In the substance 1. The foundation whereupon it is built 19.20 21. 2. The matter whereunto wee are exhorted The foundation whereupon it is built is the consideration of many singular benefits which wee reape by CHRIST they are in number three analysis 19 1. The opening of the Sanctuary of heaven to us which is illustrated 1. By the key whereby it is opened the bloud of Iesus 2. By the manner of entring into it not with feare and trembling quaking and shaking but with boldnesse 2. By the way that leadeth to that Sanctuary the sacred body analysis 20 of our Saviour Christ wherein he made satisfaction to the wrath of God for our sins Which is described 1. By a similitude 2. By the author and consecrator of that way 3. By the qualities of the way 3. It is illustrated by the guide and leader to conduct us in that way which is set forth by his office by his greatnesse by his superiority and authority The matter of the exhortation which is a generall drawing neere to God amplified by the manner of it not so much with the analysis 22 outward man as with the hid man of the heart not with a false but with a true heart 2. The particular duties or vertues wherewith we must draw neere to him which are foure 1. Faith 2. Hope 3. Love 4. Christian exercises for the preservation of love Of these he entreateth afterwards Of Faith Chap. 11. Of Hope Chap. 12. Of Love with the exercises thereof Chap. 13. Faith is illustrated 1. By the propriety thereof which is a full assurance 2. By an effect which it engendreth which is the comfort of a good conscience as they in the time of the Law were sprinckled with the bloud of beasts Exod. 24.8 So being justified by faith our hearts are sprinckled with the bloud of Christ whereby being purged from all our sins we are delivered from an evill accusing conscience and have peace with God The second vertue is hope the profession whereof is stoutly to analysis 23 be kept and maintained by us The which keeping is 1. Amplified by the efficient cause thereof which is the washing of us with the pure water of the Spirit whereby we are made fit to make and hold this profession 2. By the manner how it is to be kept without wavering 3. By a reason to excite us to the keeping of it taken from the nature of God the pillar on whom our hope leaneth If God bee faithfull that hath promised eternall life to us which wee hope for then let us keepe the profession of it but God is faithfull that hath promised eternall life to us which we hope for ergo let us keepe the profession of it The third is love whereunto we are to provoke one another 1. Love is commended to us 2. A breake-necke of love is removed analysis 24 V. 25. The vertue of love is amplified 1. By an antecedent that must goe before it the considering one of another and by a consequent that necessarily followeth love which is good workes The exercises for the preservation of love are two 1. A reverend estimation of Christian assemblies a notable analysis 25 nurse of love which is set forth by the contrary And from that he dissuadeth us by the example of some in his time which is to be avoided by us 2. A mutuall exhorting one of another whereunto he spurreth us by a consideration of the neerenesse of the day of judgment confirmed by their owne testimony If the day of Iudgement bee at hand wherein wee must give account how wee have behaved our selves in this present life what soules we have wonne by our diligent exhorting one of anothor and what we have lost by the neglect of that duty then let us carefully exhort one another But the first is true as you all see therefore let the latter be practised by us analysis 26 The necessity of the exhortation depending upon the wofull destruction of them that contemne it If they that despise this exhortation forsaking the fellowship of the faithfull and setting light by the blessed sacrifice of our High-Priest shall drinke deepely of the Cup of Gods vengeance then it behooveth us all to regard it but they c. Ergo. In this we have two things 1. A demonstration of their lamentable end Ver. 26.27 2. A confirmation of it In the demonstration of their lamentable end 1. Their sinne then their punishment Their sin is set forth 1. By the nature of it it is a willing sinning 2. By the time when
The just man falleth seven times a day Saint Paul would have the incestuous person restored It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the elect cannot sinne against the Holy Ghost neither doe all the reprobate sinne against the Holy Ghost They that sinne against the Holy Ghost must fall toti à toto in totum 1. The Elect fall but in part either in their understanding or their will they that commit this sinne fall wholly in their understanding and will too they obscure the light which they have received choke the good motions that were in them with their whole will might and maine runne against the truth they professed When Saint Paul was a persecutor he sinned in respect of his understanding upon ignorance but he did not persecute Christ with a malicious minde Peter fell upon infirmitie but not upon malice in his will in part but not in his understanding and will too They that commit the horrible sinne against the Holy Ghost are set with their understanding and will yea with all their forces against the truth Hence it is called blasphemia spiritus Mat. 12.31 because it is with the spirit and minde of man in soule and body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to fall voluntarilie with the Hebrew Greeke and Latinists procidere 2. They must fall à toto from all the former gifts not from some one part of the celestiall doctâ—ine and calling but from the whole body of the doctrine that concerneth salvation maliciously resisting it A man may fall on his knees yet not on the whole body So a man may fall from some one fundamentall point though not from the whole body of the heavenly calling as many Heretickes doe But these fall from the whole 3. They must fall in totum wholly and finally without recoverie The godly man sayes in the Prophet though I fall I shall ryse againe for the Lord putteth to his hand these fall and never rise again because God denyeth them his hand Then followes the punishment Where 1. The grievousnesse of it 2. The equitie of it They cannot be made new men again they were once new men at least in shew having lost that new Coate they cannot have another they cannot bee cast into a new mould againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is an active Some expound it they cannot renew themselves so Erasmus Some understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that any Minister should renew them some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God should renew them because God cannot deny himselfe and that were an impotency rather then a power Tit. 1.2 2 Tim. 2.13 Impossible because it is repugnant to the will of GOD Dei posse est velle non posse nolle Luk. 1.37 Mark 10.27 he doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not meete not profitable not convenient but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impossible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to drive them into desperation Chrys. The Iesuits interpret it hard It is an hard matter for them to be renewed but it is not impossible Yet their owne glosse sayes non tantum difficile and Verse 8. their end is to bee burned they must burne for ever in hell Impossibile non difficile Difficile est quod quamvis cum labore fieri potest impossibile quod fieri non potest So they cannot bee renewed 1. It implies a weakenesse 2. A contradiction So that it is not only hard and difficult but impossible that God should renew them to repentance By Repentance is repugnant to the words Of all other sins men may repent but not of this 2 Tim. 2.25 Repentance is the gate whereby wee must enter into heaven the very doore and entrance is denyed to them therefore no mervaile though the house bee denyed to them If they could repent they might bee saved for at what time soever a sinner repenteth of his sinnes from the bottome of his heart the Lord will blot them out of his remembrance But it is impossible for them to repent their hearts are hardened And thou according to the hardnesse of thy heart that cannot Repent treasurest up to thy selfe wrath against the day of wrath Romans 2. ver 5. They have cast off GOD and GOD hath cast off them they may have an horror in the Conscience for their sinnes they may peradventure weepe howle and cry for them yet they doe not repent They are not pierced with true sorrow for sinne they grieve for the fearefull and endlesse torments which they are to sustaine for their sinnes but grieve not for sinne as it is sinne they are grieved that they are fallen into the hands of GOD as a judge but are not sorrowfull that they have offended him as a Father For any other sinne GOD may give Repentance unto men but for this hee will not Oh horrible sinne GOD may give Repentance for all other sinnes yet hee is not bound to doe it The King may pardon burglarie or for breaking into an house yet hee is not bound to it So GOD may give men Repentance for thefts murders adulteries drunkennesse c. Yet none can challenge this at his hands Therefore let none presume to commit any sinne whatsoever in hope of Repentance this is no good argument no sound conclusion in Divinitie they that sinne against the HOLY GHOST cannot repent therefore they that fall into any other sin may repent at their pleasure a man is not sure to have Repentance for foolish idle words for wicked and uncleane thoughts iâ— is in GODS hands the pearle of Repentance lies in his treasury Thou mayest bee stricken with the dart of sudden death while thou art sinning therefore let not the hope of Repentance bee as a loadestone to draw thee to sinne Repentance is a singular thing that will open the lap of Gods mercie and the doores of the kingdome of heaven too Manasseh had beene a monstrous Idolater yet upon repentance hee was received to mercy David had committed Adultery and Murder yet on repentance they were remitted the Thiefe on the Crosse had beene a bad liver all the dayes of his life yet upon repentance hee was taken into Paradise There were some that crucified CHRIST the Lord of life being pricked in their hearts for it were imbraced in the armes of mercy the Prodigall Son that had spent all his substance on harlots yet when he came to his father with that dolefull and penitent voice I have sinned against heaven and before thee his father fell on his neck and kissed him but they that sinne against the Holy Ghost can never repent and therefore can have no mercy neither in this life nor in that which is to come O fearefull sinne the Lord in mercy keepe us all from it If at any time wee have sinned as in many things we sinne all Let us pray to God that we lye not in our sinnes but that our hearts may quickly smite us for them as Davids did that wee may flye
Crowne them with the Crowne of eternall glory therefore let us be plentifull in good workes Now he doth earnestly wish their increase and continuance in all goodnesse These verses containe an heavenly prayer that Saint Paul hath for the Hebrewes wherein hee desires two things for them 1. The vertue of diligence 2. A removall of the vice of slothfulnesse opposite to it ver 12. The former is amplified 1. By the persons to whom it is wished 2. By the manner how it is wished shewed 3. By the qualitie of it the same 4. By the fruit 5. By the perseverance of it VERSE 11. WEE as labourers together with God desire the same we wish it with all our hart at the hands of God Prayer is nothing else save a fervent desire of the heart we lift up our hearts and our hands to thee Lam. 3.41 All men have their desires a covetous man desires silver and gold houses and lands an adulterer desires a faire Dinah and a beautifull Bathshebah in a corner to sport himselfe with all a malicious man desires the fall of him whom he takes to be his enemie as Esau the dayes of my fathers mourning are at hand and then will I slay my brother Iacob Gen. 27.41 The ambitious man desires honour as Absalom but a godly man desires the spirituall good of himselfe and others Oh that I were dissolved and were with CHRIST and here Saint Paul desires the continuance of the Hebrewes in all good things let the like desire be in us all He doth not pray for some alone but for every one A father wishes well to all his Children a good Shepheard would not have one sheepe in his flocke to perish I would to God that all that heare mee this day were as I am said Paul we desire the salvation of every one of you yea of our enemies if we have any It is the joy of the Ministers to see the people continue in well doing my Crowne and my joy they desire this above all earthly profit and preferment and they pray heartily to God for it He doth not desire that they might have the same diligence but that they doe shew the same diligence openly abroad that men may point at it with the finger and ye may be ensamples to others Matth. 5.16 Let your light so shine before men that they seeing your good workes may glorifie your Father in heaven 2 Cor. 8.21 providing for honest things not onely in the sight of the Lord but in the sight of men Wee must not only bee godly but shew our selves godly wee must not only have faith but shew it as Dorcas did shew me thy faith by thy workes we must not only have zeale but shew it as Phinees did we must not only have patience but shew it let your patient mind be knowne to all men we must not only have love to the Saints but shew it Yet we know that there is an outward shewing without an inward an outward shew and an inward too both must concurre Some are all in shew nothing in truth some in shew and truth too The Pharisees made a shew of Religion fasted prayed gave almes c. but it was nothing but a shew When they fasted they looked sowre when they gave almes a trumpet was sounded at their gate they prayed in the corners of the streets Our shew must be outward and inward too as the outside of the cup and platter is cleane so must the inside too we must be Nathaniels within and without too wee must walke before God with Zacharie and Elizabet as well as be just before men thus let us shew dayly the graces that be in us I desire that yee goe not backeward but bee as diligent as ever yee were yea if possible that yee may excell your selves and be better He wishes the same diligence in quality though he would have it to exceede in quantity We will be diligent in our trades and callings The Merchant in his the Clothyer in his c. We will be diligent in them for the trash of this world The hand of the diligent it maketh rich but we use small diligence in heavenly matters Give all diligence sayes Saint Peter 2 Pet. 1.10 Wee cannot goe to heaven without diligence A Scholler must be diligent before he can get learning and wee must be diligent Schollers in the Schoole of Christ before wee can learne him as we ought to doe and reigne with him in the life to come Therefore let us be diligent if by any meanes we may attaine to the resurrection of the dead and let us not be diligent to day and negligent to morrow but let us use the same diligence It was Socrates commendation that he was Semper idem Let us not be semper idem in evill things but in good things semper idem Let us rather mend then pare and let our last workes be more than our first This vertue of diligence is amplified by the fruit and continuance of it That yee may be fully assured in your hearts and consciences of that kingdome which yee hope for Some men may be assured of their good estate St. Paul is so sure of it that he sings a triumph over all his enemies Ro. 8.33 34 c. Neither is it his song alone but the song of all the faithfull I am sure my Redeemer liveth Iob 19.25 2 Cor. 5.1 For we know that if our earthly house of this tabernacle were dissolved we have a building of God an house not made with hands eternall in the heavens How come we by this assurance not by revelation from heaven but by good workes practised by us here on the earth 2 Pet. 1.10 When Saint Paul was ready to depart out of the world he was sure of the Crowne of life how not by revelation but by the godly life which he had lead 2 Tim. 4.8 2 Tim. 2.19 depart from sin bee full of good workes as Dorcas was and thou mayest have a full assurance of the kingdome of heaven It is not a bare and naked faith that can assure thee of heaven but such as worketh by love Men in this age flatter themselves in a supposed faith and cast away the care of good workes Wee cannot merit heaven by our worke therefore wee will not worke at all as if good workes served to no end but to merit They are as pledges of eternall life by them we may know whether our names are written in heaven or not wee must know that not à priori for who at any time was Gods counsellour but à posteriori hast thou workes then thou hast faith are there fruits then there is a roote hast thou faith then thou hast Christ hast thou Christ then thou hast the kingdome of heaven Therfore let us all be abundant in good works let us excell in good works Tit. 2.8 These are good and profitable to men there is a necessary use of them they are infallible tokens
and not in his heart It hath beene an ancient custome in the Church of Rome to sweare by Saints and by their relikes But consuetudo sine veritate erroris est vetustas Cypr. l. 2. ep 3. The laying on of the hand on a Bible or a testament when we sweare This may bee excused for properly to speake wee doe not sweare by the Bible it is only an obtestation as the words of this bible are most true so is that which I sweare and it is an outward token whereby wee declare to the world that wee sweare by him which is the authour of the Bible or because in this booke are contained the promises and threatnings of the LORD to them that sweare truly and against them that sweare falsely so among the heathen they touched the altar when they swore yet they swore by him whom they worshipped on that altar for they would lift up their hands to heaven when they swore denoting by that bodily gesture of theirs that they did sweare by God alone who made the heavens We may sweare by God primariò principaliter but we may sweare by the creatures Secundariò This is but a meere shift and fond evasion Zephan 1.5 for they sware by the Lord primarily by malchum secondarily yet God was offended with them Besides there is none greater than man but God The Angels are creatures as well as we they are our fellow-servants and one fellow-servant must not sweare by another therefore we that be creatures must sweare only by the Creatour 3. Here wee see what a reverent estimation wee are to have of an oath it must be the end of contradiction after men have sworne wee should be as mute as fishes not have a word to say An oath was sacred among the heathen 1 Sam. 30.15 Abimelech and Phicol his Captaine were satisfied when they had Isacks oath Gen. 21.22 but with us small credit is to be given to oathes the oath of a Christian is no sure foundation to build upon Iesabel had false witnesses at her elbow to condemne Naboth withall the Pharisees had two false witnesses in a readinesse to sweare against our SAVIOUR CHRIST And now a dayes such is the corruption among Christians that small credit is to be given to many mens oathes for they say it is an easie matter in London and I would to God it were not in the country to procure men to sweare to what they will So that now a dayes an oath is rather the beginning then the end of controversies whereupon so many perjuries are found in the land a manifest argument that Atheisme growes among us The foole that is the wicked man sayes in his heart there is no God and I thinke many sweare by God if there be a God but all false swearers shall one day know to the terrour of their conscience that there is a God who will be avenged on them for abusing his name Let an oath be such an holy thing with us that there may be no more controversie after we have sworne Then why should we doubt of our salvation God hath bound himselfe by oath and promise to bring us to his kingdome and shal wee bee as reeds wavering with the winde I for our salvation dependeth in some sort on our workes pendet ex certitudine operum quae conjectu ralis atque imperfecta certitudo est It dependeth on works not as causes but as inseparable effects of faith not upon their dignity or perfection but upon their being with faith Be faithfull to the end and I will give thee the crowne of life I but who can tell whether he shall persevere to the end or not We may be good to day and bad to morrow Noah David Peter fell Yes we may be comfortably sure of our perseverance for hee that hath begun a worke in us will finish it to the day of Christ and though we fall yet we shall rise againe for the Lord putteth to his hand whom he once loveth hee loveth to the end and never forsakes them till hee have brought them to his kingdome Onely let us not bee rocked a sleepe in the cradle of security but work out our salvation with feare and trembling VERSE 17. Ἐφ ' ῷ̔ wherein in the which thing or in the which oath or for the which cause God did it willingly not by constraint none could enforce him to it More abundantly then was necessary for his bare word had beene enough save that the weakenesse of man required it See here GODS dealing with us after the manner of men To shew that is to make a lively and evident demonstration Vnto the heyres of promise not to Abraham alone but to all the faithfull The immutability which cannot be transposed or altered Not of his promise but counsell arguing that it was no sudden or fickle promise but such as proceeded from wise and deliberate counsell and the counsell or decree of God standeth for ever That of Hezekiahs and the Ninevites had a secret condition unlesse he had prayed earnestly for life and the others repented Ier. 18.7 8. or it was rather a commination then the pronuntiation of a decree or counsell Interposuit se as if CHRIST the Mediatour had made this oath and interposed himselfe in it betweene the father and us for the greater ratifying of it Oecumen Annexed to his promise Here we have the dignity of the godly they are heyres not of a Knight of a Lord a Duke c. but of God and the promises that is of the joyes of heaven which GOD hath promised to them in his word The kingdome of heaven belongs to Children not to servants the faithfull are the Children of God and joynt heires with Christ so that the inheritance of the celestiall Canaan pertaines to them how then dare you despise the lest of the heyres of promise 2. This may comfort us against the crosses of this life Art thou a poore man hast no money in thy purse to relieve thy selfe and thy family withall as Peter and Iohn had not hast thou not a bed to rest thy weary body on nor an house to hide thine head in as Christ had not the foxes have holes and the birds of the ayre have nests but the Sonne of man hath not whereon to lay his head yet faint not neither be discouraged for thou art an heyre of promise and shalt one day have a full fruition of the heavenly inheritance prepared from before the foundations of the world were laid The heyre of a Gentleman is kept under Tutors and Governours in the time of his nonage but as soone as that is expired he is at liberty and free from all so though we be the heyres of God yet in the time of our minority and nonage in this world we are kept under many austere masters yet the day of our redemption drawes nigh when as all teares shall be wiped from our eyes and we shall have full
things Abraham gave tithe of all things to Melchizedec so ought yee to doe howsoever you flatter your selves to the contrary Our best workes are too often defiled with sinne many strange by-thoughts creepe into our minds while we are a praying we pray not with sighes and groanes of the spirit as wee ought to doe we preach not with such wisedome love zeale and power as we should we give not our almes so sincerely as becommeth us we receive not the Communion so penitently and thankfully as we should we heare not the word with such reverence and attention as becommeth us every one of us may knocke on our breasts after the best action we have done with the Publican and say Oh God be mercifull to mee a sinner I have no righteousnesse of mine owne to appeare before thee withall cloath us with the righteousnesse of thy deere Sonne the King of righteousnesse that wee may bee found in him to the everlasting joy and comfort of us all Let the Papists trust to the broken staffe of their inherent righteousnesse scoffing at the imputed righteousnesse of Christ but let us desire this righteousnesse By nature there is Warre betweene GOD and us hee is our enemie and wee his the flagge of defiance is displayed betweene us both Then in what a wofull case are we are we able to encounter with the GOD of heaven and earth that hath all creatures at his becke we must needs goe by the worst he can arme heaven earth and hell against us but here is our comfort IESUS CHRIST is our peace hee hath set at peace by the bloud of his crosse all things in heaven and earth This is the true peace indeed without the which wee can have no sound comfort there is no peace saith God to the wicked What peace said Iehu to Iehoram when as the adulteries of thy mother Iesabel are yet in great number Though a man have the world at will faire houses large lands ample possessions great bagges of silver and gold yet if his adulteries oppressions and other sinnes lye as an heavy loade on his conscience alas what peace can hee have hee is as the raging Sea that cannot bee quiet Achitophel had wealth enough yet because he was not at peace with God by Christ tooke a rope and hanged himselfe Iudas had money enough being the purse bearer and having lately received â—hirtie pieces of silver from the Scribes and Pharisees but alas his sinne vexing his conscience he could have no rest but became his owne butcher Therefore let us all desire God to give us an assurance in our hearts and consciences that wee are subjects appertaining to the King of peace and that Christ Iesus is our Peace It is a singular blessing to have outward peace to sit quietly under our vines and figtrees to have no leading into Captivity no complaining in our streets God hath beene wonderfull gracious to England these many yeares together and that for the admirable peace which it enjoyed we are to praise God that there be no tumults insurrections nor massacres that there is no sword of the enemies to devoure in the land but if in the meane season wee bee not at peace with God by Christ we are most miserable Therefore let us pray especially for this peace that we may be perswaded of the remission of all our sinnes in the bloud of Christ. This is most livelily represented to us in the Lords Supper The breaking of the bread sets before our eyes the breaking of Christs body for our sins the powring out of the Wine represents to us the gushing out of the bloud of Christ out of his Holy side for our iniquities therefore let us come to this heavenly banquet with broken hearts and contrite spirits with a true and lively faith in Christ Iesus the true King of peace that wee may be assured that Christ is ours so that whensoever death shall come we may say with Simeon Lord now lettest thou thy servant depart in peace for mine eyes have seene thy salvation This is that peace which passeth all understanding the God of peace give it to us all VERSE 3. THe thing concealed by Moses is the eternity of Melchizedec not in deed but in respect of Moses History Hee is introduced by him on the suddaine as if he came then presently from heaven and returned thither againe for Moses never spake of him before nor after His father and mother were not onely not knowne but they were not at all namely in the History of the bible Cujus neque pater neque mater scribuntur in generationibus Syr. otherwise he could not have beene a fit type of our Saviour Christ. He doth not say of yeeres but not so much as of dayes dayes goe before yeeres Melchizedec was without beginning of dayes quia hoc scriptum non est Christus quia non habet initium Chrys. Theoph. Nor end of life Not that he was translated as Enoch but because his end is not mentioned So Christ had no father in respect of his humanity no mother in respect of his deity He had kindred according to the flesh but not as God without beginning and ending as God Ioh. 12.34 This he applyeth Likened they are not the same but the one like to the other As the picture of the King is like the King so Melchizedec was as a picture of our Saviour Christ. Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing can overthrow it An immoveable Priest-hood a permanent Priest so was not Aaron and his posteritie Some have affirmed from hence that Melchizedec was not a man but something greater then a man Origen as Ierome testifieth of him Epist. 126. said hee was an Angell others that hee was the HOLY GHOST others that he was the great power of GOD yea greater then Christ because Christ is said to bee a Priest after his order Epiphan l. 2. cont haereses haeresi 55. Aug. de haeresibus c. 34. The same did Theodotus the Heretike avouch and that hee was the mediatour of the Angels praying for them as CHRIST doth for men Tertul. de praescrip adversus haereticos in fine Some have taken upon them to set downe his fathers and mothers name that his fathers name was Eracla his mothers name Astareth or Asteria Vide Epiphanium All these are confuted by the text 1. Hee is said to bee likened to the Sonne of God but nullum simile est idem 2. Hee is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not because hee had no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stocke or kinred but because there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no mention no commemoration of his kinred in the Scripture from whence ariseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 6. So Horace lib. 2. Satyr 5. sayes of one that he was sine gente because his nation was not knowne qui quamvis perjurus erat sine
of Holies even as it is termed Hakodesh Levit. 16.2 Loe say some heaven was not opened in the time of the Law till the passion of our Saviour Christ therfore the Patriarchs and others that dyed then went not to heaven but were in place of rest distinct from heaven this is their limbus patrum which they have forged But quickly to stop their mouthes it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Gate in the Kings Pallace may be opened though not knowne The way to the Holiest of all that is to heaven prefigured by their Sanctum Sanctorum was not yet manifested it was obscured under Types and figures darkely revealed to them Not all the people but one man entred into the Holy of Holies a type of heaven and hee but once a yeare The way to heaven was not so cleerely manifested then as it is now when Christ Iesus our fore-runner is gone into it before us and for us The faithfull then knew the way to heaven and immediately after death went to heaven but they had not such a cleare knowledge of it as wee have This is probable The first Tabernacle as yet having his standing whereby he doth not meane the first part of the Tabernacle as hee did before but the whole Tabernacle for indeed it was but one though divided into two parts while the Tabernacle of the Iewes with all the rites and ceremonies belonging to it was yet standing It is called the first in respect of Christ's body which was the second Tabernacle It is the Holy Ghost that speaketh in the Scripture 2 Pet. 1. ult 2 Tim. 3.16 Iacob said of Bethel the Lord is in this place and I was not aware of it So the Holy Ghost is in the Scripture and we are not aware of it The Holy Ghost speaks in Genesis Exodus Leviticus in the Psalmes in the Prophets he speakes in the Gospels in the Epistles of St. Paul and St. Peter therefore when the Scripture is read let us heare with all reverence because God Almighty speaketh in them No place of holy Scripture is idle no not the framing of the Tabernacle the Holy Ghost therby doth signifie to us many holy mysteries in it therefore let no portion of Scripture be lightly regarded by us Wee know the way to heaven better than they did therefore wee should walke more carefully and conscionably in it then they did our Lord and Saviour our Head and Husband Christ Iesus is gone into heaven to prepare a place for us blessed are the eyes that see which we see Therefore if we tread not in this way but rather take the way to hell our condemnation shall bee the greater at the latter day As God in mercy hath opened the way to heaven more cleerly to us then to them So let us be carefull to take this way to the everlasting joy and comfort of us all VERSE 9. THis signification hee doth further prosecute 1. Shewing the use of that Tabernacle 2. The inabilitie of the service of it For the use it was a figure a parable Which signifies both a dark speech Mat. 13.10 and a figurative speech a similitude or likenes Take a similitude from the fig-tree that tabernacle was a similitude of a more excellent tabernacle to come namely of the body of Christ V. 11. that is illustrated by the time and the manner It was to bee a similitude but for the time present during the ceremoniall Law till the fulnes of time came that Christ shold come and be made of a woman The manner how it did prefigurate Christ by certaine gifts and sacrifices that were then offered Which were only figurativa not exhibitiva they did only figure out Christ by whom we are made holy and perfect but they could not make us holy Concerning the flesh and the outward man they might purifie them but they could not purifie the soule and conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the which time Are offered Peradventure that Temple stood when he wrote this Epistle therefore hee uses the present tense or hee speakes according to the custome of the time when they were used Make holy or perfect the word signifies both Him that worshipped God by them that by them performed divine service to God Hebr. 7.19 These did only point at Christ by whom we are made holy and perfect justified and sanctified by him so as our consciences be at peace with God Hebr. 10.2 by the meere offering up of a Calfe a Lamb c. Their consciences could not bee freed from the guilt and punishment of sin our consciences are pacified only by the sacrifice of Christ on the Crosse applyed to us by faith which was prefigured by those sacrificers Rom. 5.1 Conscience is a register that keeperh a note of all our sins Some times he may be a sleepe and say nothing but at one time or other he will awake and bring all our sins to our remembrance then what shall we doe whither shall we flie Where shall we find comfort As the sacrifices in the time of the Law could not pacifie the conscience So it is not the hearing of a thousand masses the going in Pilgrimage to the holy land it is not the building of Churches the giving of almes though these be excellent things if they flow from a true faith it is not the cogitation of our workes simply in themselves without Christ Iesus that can quiet our consciences Saint Paul in this sense disclaimed his workes I desire to be found in him not having mine owne righteousnesse which is of the Law but that which is through the faith of Christ the righteousnesse which is of God by faith It is only Christ Iesus and the application of his sacrifice to us by a lively faith that can secure our consciences and stay the rage of them being justified by faith wee have peace with God the bloud of Christ purgeth us from all sinne Therefore let us entreat the Lord to assure our consciences upon good grounds that Christ is ours that hee hath dyed for all our sinnes and that his righteousnesse is ours then shall we have comfort of conscience in all calamities yea in death it selfe in this present life and shall triumph with Christ in the life to come VERSE 10. THat they could not purge the Conscience he evinceth by the nature and quality of them No carnall fleshly or outward thing can cleanse the heart or conscience these are only Carnall rites and outward ceremonies a carnall commandement Hebr. 7.16 consisting of meates drinkes c. therefore they cannot pacifie the conscience that is only the bloud of Christ that purgeth us from all sin These are illustrated by the time of their continuance Imposed as an heavy loade and importable burthen Act. 15.10 whereof we are now eased by Christ. There is some question about the grammaticall construction because the participle is of the accusative case plurall and
ashes of that ashes a certaine water was to be made which being sprinckled on them that were uncleane by the touching of a dead body c. it did sanctifie them and made them capable of the Tabernacle being purified by that water they might goe with the rest of the people into the place of Gods worship This Cow was a type of Christ. 1. As shee was Red So was hee dyed red in his owne bloud 2. As she was without spot or scab or any disease So Christ was without the spot of sin 3. As shee was never used to the yoke no more was Christ to the yoke and servitude of sin 4. As she dyed so Christ. Therefore if the water made of her ashes was precious much more the bloud of Christ sprinckled on our consciences In the proofe of this hee doth not insist because it was confessed by the Iewes So I thinke holy water may sanctifie touching the purity of the flesh If a man have dirt on his face when he is about to enter into the Church their holy water may take it away but it cannot helpe for any spirituall thing to scare away Devills or to put away veniall sins VERSE 14. THerefore he proceeds to the Apodosis Where 1. The sacrifice of Christ. 2. The end of it Not equally but much more Then the bloud of a beast The which he illustrateth by diverse circumstances 1. By the Person that offered this bloud he was Sacerdos victima 2. By the Party or power by the which he offered it Some by the eternall Spirit understand the Holy Ghost as by him he was conceived in the Virgins wombe by him lead into the wildernesse to bee tempted Mat. 4.1 So through his assistance he offered up himselfe but by the eternall Spirit is rather meant the eternall deity of our Saviour Christ 1 Pet. 3.18 19. As hee was man consisting of flesh and bloud So he was also God an eternall and incomprehensible spirit From this his infinite and unspeakeable deity the bloud of CHRIST received a power to make satisfaction for our sinnes Whereupon it is called the bloud of God Acts 20.28 The bloud of none that was a meere man could doe it if CHRIST 's bloud had not beene offered up by his eternall spirit it could not have purchased our redemption The bloud of Martyrs was offered up by the assistance of the HOLY GHOST yet it was not meritorious it was not that but the power of the deity that made Christ's bloud meritorious 3. By the thing offered not any brute Creature not a man an Angell but Himselfe 4. By the quality of the thing offered even in respect of his humanity and for that cause his bloud was more forcible 5. To whom to God As a full satisfaction for the sins of the world Then he comes to the efficacy of the bloud of Christ deduced out of the former the bloud of Goats and Bulls did purge the flesh and outward man this the conscience and inward man In some Greeke copies it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our consciences All stand in need of purging We have a double benefit by the bloud of Christ justification and sanctification from dead workes that is sins Now from these dead workes that lay as an heavy loade on our consciences the bloud of Christ purgeth us Sinnes are called dead workes 1. Because they come from dead men 1 Tim. 5. Verse 6. Eph. 2. Verse 1. 2. Because they engender death Rom. 6. ult The bloud of CHRIST purgeth our consciences from all sinnes so as our consciences cannot accuse and condemne us for sinne because it is washed away in the bloud of CHRIST Hebr. 10.2 Rom. 8.1 The second fruit issuing from the former is our sanctification that being thus justified wee may be sanctified in soule and body to serve the living God Luk. 1.74 He is stiled the living God 1. Because he lives of himselfe and that for ever 2. Because hee makes us by his spirit to live a spirituall life in this world 3. Because hee will raise us up from a corporall death at the latter day and cause us to live with him for ever in the world to come 1. Grievous is the sting of Conscience This chest worme gnaweth sore this made Iudas to cry out I have sinned in betraying innocent bloud This made Iosephs brethren to condemne themselves when no man laid any thing to their charge verily wee have sinned in that wee saw the anguish of his soule when hee besought us and wee would not heare This made those Iohn 8. that seemed holy men to the eye of the world to depart out of the Temple one by one being convicted of their owne consciences This was truly said to be mille testes Now how shall wee stoppe the mouth of these thousand witnesses We are all miserable sinners our consciences accuse us of innumerable sinnes but here is our comfort the bloud of Christ sprinkled on our consciences purgeth us from all sinne being justified by faith wee have peace with God Who shall lay any thing to the charge of God 's Elect it is CHRIST that hath dyed yea rather that is risen againe that with his owne bloud hath entred into the holy place and hath made an eternall expiation of our sinnes Let us all entreat the Lord to apply the force of this bloud to our consciences dayly more and more 2. There bee living workes a reverent using of the name of GOD a cheerefull and reverent hearing of his word temperance chastitie sobriety liberality c. these come from us when wee live by faith in the Sonne of GOD there bee also dead workes blasphemie swearing lying covetousnesse pride oppression envie hatred malice and these are to bee abhorred of us all 1. Dead things stincke If wee meete with a dead carkasse by the way wee hold our noses even so sinnes blasphemie prophanations pride envie hatred malice covetousnesse these stincke in the nostrills of God Almighty therefore let them be detested by us 2. Dead men are forgotten I am as a dead man out of minde So let not our mindes run on these dead workes on the profits of the world the pleasures of the flesh let these dead things bee no more remembred 3. That which is dead must be buryed give me a place to bury my dead out of my sight as Abraham said to the sons of Heth Gen. 23.4 Idolatry blasphemy all sins are dead things therefore let them be buryed 4. Dead things are abhorred of us We shun dead things by the way we will not come neere them so let these dead workes be abhorred of us Wee decline those things that bee deadly wee will drinke no poyson because it will kill us we will not goe where the plague is least wee dye All sins are deadly they will bring us to everlasting death therefore beware of them If wee meet with a dead body by the way wee decline it yet the savour that comes from it can but
Testament is made There is no Mediatour besides him Mediatour quasi medius dator Of the New Testament which is farre different from the Old Covenant or Testament for it consisteth on better promises Hebrewes 8. ver 6. By the meanes of death that death being or comming betweene for the redeeming of us from the punishments due to the transgressions and the price wherewith he redeemed us from them was his owne bloud If CHRIST his death doth redeeme us from all transgressions then there needs no sacrifices for sin after his death Yes say the Iesuites one to be a representation of that on the Crosse. I but you say that the sacrifice of the Masse and that on the Crosse are all one in substance differing only in the forme and manner Now if Christ be really present in the Masse how can the Masse bee a representation of him And that manner is opposite to the Scriptures for the Scripture sayes he is only offered up with bloud Your unbloudy sacrifice is no sacrifice In the former covenant whereas we for our part were not able to performe that which belonged to us GOD performed his part but we could not doe ours It is unseasonable here to dispute whether CHRIST delivered them that lived in the time of the Law for by the Old Testament is meant the Old Covenant not the time of the Old Testament Therefore it is opposed to the New Testament In the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were for the sins of them that were under the Old Testament That they which are called namely effectually as well internally by the spirit as externally by the word 1 Cor. 1.2 24. Rom. 8.30 Not only heare it but receive it namely by faith The promise The full fruition whereof they should receive hereafter in the meane season the Holy Ghost is as a Seale and earnest penny of it Ephes. 1.13 2 Cor. 1.22 It is not a thing merited by our workes but a gracious inheritance promised to us CHRIST is the right and principall heire Hebr. 1.2 we are secondary heyres with him and by him Rom. 8.17 Not a fading inheritance as these be but that lasteth for ever CHRIST is the sole Mediatour 1 Tim. 2.5 Ioh. 16.23 Apoc. 8.3 Let us not cry with those Idolaters ô Baal heare us but aske the Father in his Sons name and say ô CHRIST heare us Who prevailes more with the King then the Kings Son Let us not leave the Sonne and goe to servants There is a double calling the one externall alone by the outward sound of the word the other externall and internall too not by the Trumpet of the Word alone ringing in the eare but by the voice of the Spirit also perswading the heart and moving us to goe to Christ. Of this calling spake our SAVIOUR CHRIST no man commeth to me except the Father draw him namely by his spirit as well as by his word Iudas was called hee was not a professour alone but a Preacher of the Gospell Simon Magus was called he believed and was baptized Herod was called he heard Iohn Baptist sweetely and did many things that he willed him Sundry at this day come to Church heare Sermons talke of Religion that doe not answere Gods call Therefore let us entreat the Lord to call us effectually by his blessed Spirit out of our sinnes to holinesse and newnesse of life If wee be thus called we shall receive the eternall inheritance which CHRIST hath purchased for us Let us be suiters to God that he would make us partakers of this calling that makes an alteration of us 1 Cor. 6.9 11. If wee were Idolaters as Manasseh to call us out of our superstition and idolatry if persecutors as Paul to call us out of our persecuting if wee are Adulterers as David to call us out of our uncleannesse if drunkards out of our drunkennes if covetous oppressours as Zacheus was to call us out of our oppression and make us new Creatures in Christ Iesus It is not a purchase bought with the money of our owne merits but an inheritance bequeathed to us by the last Will and Testament of our Saviour Christ Luk. 22.29 and I appoint unto you a kingdome as my father hath appointed unto me The inheritances that bee in the world seeme faire and glorious it is a goodly thing to have the inheritance of a great Gentleman of a Knight Lord Earle Duke but a Kings inheritance surpasseth all yet these are but strawes to this inheritance These inheritances may bee taken from us while wee bee here Mephibosheth's lands were given away to Tsibah and Naboth lost his Vineyard though it was the inheritance of his fathers When Death comes then we must forgoe all houses and lands all that our fathers left us But this inheritance is eternall wee can never be deprived of it we shall enjoy it world without end Therefore let us seeke to have an assurance of this inheritance in our hearts and consciences If a man be sure to be a Lords heyre though hee is in misery yet he will endure it we are sure to have an eternall inheritance by Christ let us therefore abide patiently the miseries of this short life VERSE 16. THere must needs be carryed as a true and an infallible report it must be sure and certaine that the Testatour is dead Where 1. The axiome 2. The proofe or illustration of it Verse 17. Here wee see it was necessary CHRIST should dye Ought not CHRIST to suffer these things and to enter into his glory Luk. 24 26. why not because the Devill would have it to be so not that the rage and fury of the Pharises should bee satisfied not because Iudas would but because God the Father in singular love to mankinde had so ordained in his eternall counsell and because Christ was willing to dye for us Can mankinde bee saved no otherwise but by my death then here am I take me I will dye for them ô the wonderfull love of Christ Here the Testatour would live still if he might and then the legataries should never have their legacies our testatour might have lived still if he would being the Lord of life yet that we might have our legacy hee would dye ô unspeakable love Let it bee imprinted on our hearts that it may constraine us to leave all sins VERSE 17. NOw followes the proofe or illustration of the axiom A Testament is thus defined by Vlpianus Est declaratio voluntatis nostrae de eo quod fieri volumus post mortem Is of force Is firme After the Testatour is dead both because hee may alter it at his pleasure and the goods remaine all still in the Testatours hands it is testamentum ambulatorium usque ad mortem The Testament of our SAVIOUR CHRIST is a good Testament It is partly nuncupativum as it was pronounced by himselfe when hee was alive partly Scriptum as it was after committed to
with his owne bloud And that he should goe but once with his owne bloud he proveth ab impossibili If he should often have offered himselfe he should often have suffered but he cannot dye or suffer often therefore hee cannot often offer up himselfe 3. There the High-Priest by his sacrifice did signifie the expiation of sins that was to be accomplished our High-Priest hath appeared to put away sin which is amplified by the time when and the instrument whereby The 4th is the application of the use The use of the Leviticall Priest-Hood was to shadow out our redemption to be wrought by Christ the use of Christ's Priest-Hood is to procure to us eternall happinesse Which is set forth by an antithesis betweene the common estate and condition of men and the grace we have by Christ. The common estate of men consisteth in two things 1. In death then in judgement These happen to all and cannot be avoyded Both members are applyed to Christ. 1. Death 2. The judgement where Christ's second comming is described To mans once dying is opposed Christ's once dying amplified by the finall cause To the fearefull judgement to come is opposed the second comming or appearing of our Saviour Christ amplified 1. By the persons to whom hee shall appeare with comfort 2. By the manner how hee shall appeare without sin not only in himselfe but in his members in his body the Church neither head nor body shall then have any sin in them 3. By the end VERSE 21. THe consecration of the Tabernacle was with bloud Where 1. The sprinckler 2. The things sprinckled 3. Wherewith The sprinckler was Moses which was Gods deputie the things sprinckled were the Tabernacle and the vessells of ministration that is wherewith they did publikely serve and minister that wherewith they were sprinkled was bloud At the first dedication of the Tabernacle it was annointed with oyle but afterwards Levit. 8. it was sprinckled with bloud The Altar and all other ministring vessells Aaron and his sons themselves were sprinckled with bloud All Christians are Gods Tabernacle hee dwells in us as in a Tabernacle and Temple we are likewise Gods ministring vessells to serve him Therefore wee must be sprinckled with the bloud of Christ Iesus or else we cannot be consecrated as an holy people to the Lord. Likewise as well as he did the people and the booke VERSE 22. THe second rite no purgation could be made without bloud Almost 1. A qualification 2. An asseveration Saint Chrysostome and Theophylact referre it to the verb all things are by the Law almost purged with bloud Not wholly but in part almost because the bloud of the beasts did but purge the flesh not the heart and conscience As Agrippa said to Paul almost thou perswadest me to be a Christian. But by the grammaticall construction it is rather to be referred to the noune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almost all things for there were some things purged by water some by fire Num. 31.23 But howsoever some things might be purified without bloud yet there is no remission namely of sins without bloud Where then is the unbloudy sacrifice of the Masse If there be no shedding of bloud in it as they affirme the bloudy sacrifice was on the Crosse this of the Masse is unbloudy then it cannot be propitiatory for sins as they contend Bellar. lib. 1. de Missa c. 27. hath three answers or rather three cavills against this place 1. The Apostle here speakes de sacrificijs veteris legis But 1. Then hee would have used a verbe of the time past rather than of the time present hee would have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. He cannot speake of the sacrifices of the Old Law but he must needs have reference to CHRIST 's sacrifice prefigured by them Secondly sayes Bellarmine this is not to bee understood as if without actuall shedding of bloud there could bee no remission but absque virtute without the power of shedding of bloud there can be no remission Now the power of Christ's sacrifice on the Crosse is applyed to us in the Masse and so by it we have remission of sins I but First the sacrifice of the Masse doth rather abolish the power of Christ's Sacrifice on the Crosse then apply it to us for if that were a full and perfect sacrifice for sinne then there needs no other the sacrifice of the Masse is a blasphemous sacrifice robbing Christ of his honour 2. Here it is said without bloud shedding no remission not without the power of bloud shedding Bellar. saw hee should bee driven to this therefore hee hath a third refuge In the Masse there is shedding bloud 1. Mystically by a mysticall signification 2. Really for as the body of Christ is broken subspecie panis so under the forme of Wine is his bloud shed But if CHRIST 's bloud bee really shed so often as a Masse is said or sung then CHRIST suffers often Certainely a man suffers when his bloud is shed but Verse 26. therefore in the Masse no shedding of bloud and for that cause no remission of sins for the same 2. Vnder the Vizzard sub specie they may cover any thing In the Masse there is no propitiatory sacrifice offered up that 's most certaine That doth plainely signifie to us that if CHRIST 's bloud had not been shed for us we could never have had remission of sins Then how are we beholden to the Lord Iesus There is a base fellow in the land that hath committed high treason he must needs dye unlesse the Kings Son shed his bloud for him We were vile wretches dust and ashes Traitors and rebels against God If the Son of God had not powred forth his bloud for us we should have beene tormented in hell for ever CHRIST hath bought us with his owne bloud O the wonderfull love of CHRIST remember sayes Saint Peter yee are redeemed from your old conversation not with silver and gold but with the precious bloud of Christ. O that the consideration of this deere price were deepely imprinted in our hearts Being washed from sinne in the bloud of CHRIST shall wee tumble in the mire of sinne Thou art washed from thy covetousnesse pride uncleannesse drunkennesse with the bloud of CHRIST and yet wilt thou wallow still in them We are bought with a price we are not our owne wee are CHRIST 's hee hath deerely payd for us therefore let us glorifie him in our spirits and bodies which be his VERSE 23. IT was therefore necessarie 1. because God commanded it to be so 2. Because it was meete they should by these ceremonies be consecrated to God 3. That they might the better signifie the things that were to come Patternes such as did lively set before their eyes as by certaine examples the things to come Of things in the heavens that is of the Church in the time of the Gospell that is called heaven because the
it is committed after the receipt of the knowledge of the truth Their punishment is described 1. By a substraction of the remedy against sin there remaines no more sacrifice for it analysis 27 2. By a position of the grievous punishment it selfe which is a fearefull expectation of two things of judgement as of the antecedent of fire as of the consequent described by the quality of it and by an effect of devouring whom the adversaries of Christ for they are the fewell of this fire analysis 28 The confirmation of it by two arguments 1. A Christ's Law but the one ergo the other Where 1. The protasis of the comparison shewing what befell to the former 2. The apodosis what shall befall the latter In the protasis 1. The fault 2. The punishment The fault is a despising not every transgressing of Moses Law The punishment is death amplified by the severity of it without mercy and the equity of it because the party is condemned by two or three witnesses In the apodosis there is an inversion of these two analysis 29 1. The grievousnesse of the punishment which in all equity must exceed the other in as much as Christ is greater than Moses the Lord and master of the house then a servant in the house 2. The haynousnes of the sin in respect of two most glorious and worthy persons contemned by them God the Son and God the Holy Ghost In the Sonne there be two speciall things the mysterie of his incarnation for that they tread under foote the Son of God which was God manifested in the flesh 1 Tim. 3.16 the Saviour and redeemer of the world The mystery of his passion for that they count the bloud of the Testament an unholy thing Which ingratitude is amplified by a benefit bestowed on them though they had beene sanctified by that bloud For the Holy Ghost is the instructor and comforter of the Church that reveales the will of God to men They despise the spirit of grace therefore they are worthy of sore punishment VERSE 1. THe ceremoniall Law not the morall that containeth substantiall dutyes that sheweth sin to us but is no shadow of any thing in Christ to come A dark an obscure delineation Of Iesus Christ and all his benefits of justification sanctification and redemption purchased by him bonagratiae gloriae A lively picture of them as we have in the time of the Gospell wherein Christ is painted out and crucified before our eyes A shadow is a resemblance of a body utrumque repraesentat umbra in communi imago in particulari When yee see a shadow yee may truly say there is a body yet it is but a generall resemblance of a body 1. A shadow cannot fight 2. Not eate 3. Not speake 4. Not walke but accidentally Yee cannot perceive in a shadow the distinct parts and members of a body the eyes the face hands armes feete c. only the shadow tells you there is a body but an image hath the whole lineaments and proportion of the body in it In it ye may behold the severall parts and dimensions of the body So in the Law they had a sight of Christ yet it was darkely in a shadow Wee have the very expresse forme and image of Christ with all his benefits they had Christ in an obscure picture drawne at the first in darke lines wee have him as in a lively picture graced with most lightsome and excellent colours Abraham saw the day of Christ and was glad yet hee saw him a farre off and at a little crevis we see the sunne of righteousnesse cleerely shining before our eyes they saw him as in a winter day we see him in a bright summers day Blessed are the eyes that see that which we see for Kings and Prophets have desired to see those things which wee see and have not seene them The Law did shadow out Christ by whom wee are justified and redeemed from our sins it did not justifie and redeeme us The same specie though not numero the same in substance as Goates Sheep Heifers c. and offered up alwayes with the same rites and ceremonies they offered them up regulariter the same according to the Law frequenter indesinenter yet inefficaciter Never though they bee iterated ten thousand times c. no hope of salvation by the sacrifices of the Law They the Priests immediately and all the people mediately by the hands of the Priest Yeerely hee seemes to allude especially to that sacrifice which the High-Priest offered yeerely for all Israel when he went into the Sanctum Sanctorum that of all others was most solemne for himselfe his household and the whole land Levit. 16. Sanctifie the heart or conscience Though they might give them an outward kinde of sanctification Or perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word Sacraments prayer cannot perfect no perfection till wee come to heaven That came to it As Schollers to the Master to be taught and directed by it Whereas all that come to CHRIST by faith obtaine true Sanctification Hebrewes 7.25 salvation is not by the Law but by Iesus Christ. But herein is condemnation sayes Christ light is come into the world but men love darkenesse more than light Wee live in wonderfull light yet the workes of darkenesse are too rise among us drunkennesse envy strife emulations c. A great number of us are in the Pharisees case are we also blind Christ said to them if ye were blind ye should have no sin but now ye say we see therefore your sinne remaineth We see much yet we practise little therefore our sins multiplyed by us in this great light shall testifie against us at the latter day I feare me this sentence may be inverted the godly in time of the Law had the substance and we have the shadow there is almost nothing but shadowes among us A shadow of knowledge of zeale love holinesse wee have a forme of godlinesse but deny the power thereof Therefore as we live in greater light so let our light shine before men that they seeing our good workes we and they may glorifie our Father in this life and bee glorified of him in the life to come Our Sacraments may sanctifie us instrumentally they may be as instruments whereby God conveyeth Sanctification to us In respect whereof Baptisme is called the washing of the new birth they may sanctifie us significantly as signes of our sanctification nay as seales of it but they cannot sanctifie us as principall efficient causes of our Sanctification Now it is CHRIST alone that thus sanctifieth us and clenseth us from all our sinnes for this cause sanctifie I my selfe Hee is the onely fountaine of our sanctification neither the sacrifices in the Law nor our Sacraments in the time of the Gospell can in this sense procure to us the sanctification of our soules that wee may be fit for the heavenly Hierusalem VERSE 2. SOme coppies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make it
an interrogation yet it is better to read it affirmatively otherwise they should have ceased to have beene offered Once purged from the guilt and punishment of sinne Should no more be pricked in conscience for their sins their consciences accusing them and drawing them before the tribunall of Gods justice for their sins If a medicine have once throughly cured a man it needs not againe be ministred to the man So if the ceremoniall Law with her sacrifices had healed the people of their sins those sacrifices might have ceased to bee offered but they were offered every yeare therefore they did not purge them from their sinnes The often iteration of those sacrifices shewed their inability to take away sin If the sacrifice of Christ once offered on the Crosse have purged us from all sinne then Christ must be no more offered but the sacrifice of Christ once offered on the Crosse hath purged us from all sinne which the Papists deny not Therefore Christ is no more to be offered as they say he is in the sacrifice of the Masse The Iesuites affirme that the Apostle here strikes at the legall sacrifices but not at the sacrifice of holy Church I but with one stroake hee woundeth them both The repetition of a sacrifice argues the weakenesse and debility of it for if it have once abolished sinne it needs not bee repeated againe CHRIST by his sacrifice on the Crosse hath taken away the sins of the world therefore Christ is not to be offered up any kinde of way neither bloudily nor unbloudily to expiate sin There is a conscience in every man that keepeth a register of all his sins It is scientia cum alia scientia There is a generall knowledge of the Law written in the hearts of us all and conscience is a particular application of it to our selves As for example the Law of God sayes Whoremongers and Adulterers God will judge My conscience sayes to mee if I be guilty of that sinne thou art an Adulterer thou hast had thy Queanes in many corners therefore God will judge thee this is conscience which setteth our sins in order before us For the better unfolding of it we know that there be sundry kindes of consciences 1. There is an erring conscience a blind conscience as was in them that thought they did God good service when they killed the Children of God Such a conscience was in Paul before his conversion for the which hee was grieved afterwards when the eyes of their minde come but once to bee opened then their conscience will accuse them for it 2. There is a sleeping conscience A man knowes the will of God yet his conscience being a sleepe for a time he lyes snorting in the bed of sinne So did David in his sin of numbring the people but his conscience awoke at the length and his heart smote him for it A man may lye sleeping in covetousnesse drunkennesse adultery and God at the length awaken him out of that sleepe which is good for him 3. There is a seared conscience such as was in them 1 Tim. 4.2 when men are past feeling and hardned in their sins Custome becomes another nature They are so accustomed to drinking whoring oppressing and deceiving of their neighbours as that they thinke those to be no sins Their consciences never checke them for them These are in the ready way to Hell 4. There is an accusing conscience which is as a scolding queane in the house of a mans heart and will never suffer him to bee quiet day nor night They are like the raging Sea continually foaming In that case were they that went out of the Temple one by one being convicted of their owne consciences Such a conscience had Iudas when he cryed I have sinned in betraying innocent bloud This may prove a tragedy both in the end and in the beginning too as it did in him and it may end with a comedy in Gods Children It may lead some to hell and for others it may bee the way to heaven Mordeat nunc ut moriatur It is better for us that this Worme gnaw on us here to the vexation of our hearts for a while then gnaw on us eternally hereafter This accusing conscience more or lesse wee shall have in this world at one time or other they that fall into grosse sins and yet never feele a hell in their consciences in this life shall never finde an heaven in the life to come Therefore it was well said of one being demanded which was the way to heaven hell sayes he For if thou goest not by hell thou wilt never get to heaven 3. There is an excusing and cleering conscience When the bookes are cleered betweene GOD and us A debter is cleered when the booke of his Creditour is crossed so our consciences are quiet when our sins are out of Gods booke then we shall have no more conscience of sin This could not be effected by the sacrifices in the time of the Law neither can it bee obtained by any thing that we can doe in the time of the Gospell It is neither our comming to Church nor hearing of Sermons though these bee good things not our prayers fastings almes deeds receiving of Communions noe though wee should give our bodies to be burnt These are excellent duties yet these cannot acquit our consciences of sinne for when wee have done all we are unprofitable servants and we sinne in our best actions The only way to come to a quiet and excusing conscience is the application of Christ's merits to our selves being justified by faith we have peace with God If wee have laid hold on CHRIST by a lively faith wee may take up that song death where is thy sting c. Therefore let us repent and then entreat the Lord to assure our consciences that CHRIST hath dyed for all our sinnes and then wee shall have no more conscience of sins So we shall sing for joy when wee lye on our death beds and shall stand without trembling before God in the life to come VERSE 3. BVt the offerers of them have still conscience of sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not onely of their present sins but of their sinnes past too All of them doe lye as a loade still on their consciences whereof the yeerely sacrifice by the High-Priest putteth them in minde Levit. 16.21 As they in the time of the Law had many sacrifices to put them in remembrance of sinne so wee in the time of the Gospell have many remembrancers of sinne Sundry Monitours to admonish us that we be sinners The Raine-bow may be a remembrance of sin to us that the world was once drowned for sinne and that it might be so still but for the goodnesse and mercy of God Baptisme daily ministred in the Church putteth us in minde of sinne for if we were not sinners we needed not to be baptized The Lords Supper puts us in minde of
yee shall meete with bad examples every where but let us not be seduced by them To this he induces us by a forcible reason Ye may see it with your owne eyes Almost all the signes are passed already they be blind that cannot see this Here then it is cleere that there is a day of judgment and that day drawes neere If it were neere in the Apostles time how neere is it now a thousand and odde yeeres being passed since Let not us bee like them that put farre from them the evill day not like that servant which saith my Master defers his comming and falls a beating of his fellow servants not like those mockers that say where is the promise of his comming but let us make a just reckoning that this day is drawing neere indeed that CHRIST is ready to open the heavens and to descend in the cloudes and to assemble all nations before him Behold I come quickly said he in the Revelation he comes and he comes quickly therefore let us so live in a carefull discharge of all duties to God and man that our account may bee joyfull at that day that then wee may meete Christ in the ayre and be translated with him into the kingdome of glory If the Assizes at Bury draw neere will not they that have nisiprius to trye provide their Lawyers and have all things ready the generall Assizes of the world is neere therefore let as consider how we shall answer then VERSE 26. WEE had need to make much of the fellowship we have among our selves and provoke to love and good workes for the danger is great if we doe not If we It is good for all to looke to it He doth not simply say if we sinne for then it were woe with us all because in many things we sinne all Neither doth he say if we sinne contrary to our knowledge or if we sinne upon weakenesse and infirmitie as the deerest children of God may doe David sinned against his knowledge when he committed adultery and murder So did Peter when he denyed Christ. But if wee sinne willingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yeelding our selves voluntarily to Satan maliciously opposing our selves to Christ and his Gospell and rending our selves from the society of his Church and members suffocating and choking the knowledge of the Lord Iesus revealed to us as appeareth by the next words There is a great difference betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 volens and voluntariè A man may sinne willing his will consenting to it yet upon a suddaine passion of the minde drawne to it in some sort against his will But he that sinneth willingly doth it upon a mature deliberation with a resolute purpose to doe it come on it what will which indeed is rather a wilfulnesse than a willingnesse Such as doe wilfully and maliciously resist Christ and his Gospell that fall utterly away Not being blind and ignorant but when we have received of Gods gracious goodnesse and as it were with both hands taking some delight in it at the beginning having a taste of the good Word of God Hebr. 6. What the acknowledging of the truth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acknowledging it to be the truth of God it being sealed up to them in their hearts and consciences by the HOLY GHOST Their own consciences did tell them that it was the truth of God yet they sinned willingly and oppugned it That Christ is our only King Priest and Prophet that hee by the sacrifice of his owne body hath purchased to us remission of sins and the kingdome of heaven That there is no way to be saved but by him yet this blessed truth they afterwards condemne and resist it by might and maine Their estate is lamentable For the expiation of their sinnes this sacrifice being rejected by them wherewith alone the sinnes of the world are taken away there can be no sacrifice for the abolishing of their sinnes they can have no remission of sins and therefore no place in the kingdome of heaven Their sins are sealed up in a bagge This is it which he said before Heb. 6. It is impossible they should be renewed to repentance and that which Christ said Matth. 12. This sin cannot be forgiven neither in this world nor in the world to come For the better explication of this place errors are to bee avoyded The Novatians have egregiously abused this place sucking this poysonfull doctrine out of this sweete flower that whosoever sins after baptisme is damned no hope of forgivenesse of sin for them In baptisme we have remission of our sins therefore if any sinne after this generall pardon there remaineeh no remission of sinnes for them In baptisme we receive the HOLY GHOST therefore to sin after baptisme is to sin against the HOLY GHOST and there is no expiation of that sin Who then shall be saved Alas then we are all in a wofull case and none should set a foote into the kingdome of heaven Peter sinned after baptisme and after the receit of the HOLY GHOST yet he wept bitterly for his sinne and was received into mercy The incestuous man in the Church of Corinth that lay with his fathers wife sinned fowly after baptisme yet Saint Paul would not have him to bee swallowed up with griefe but admitted into the Church againe The Church of Ephesus had fallen after shee was baptised yet CHRIST raises her from that fall againe Remember therefore from whence thou art fallen and repent and doe the first workes At what time soever a sinner repenteth him of his sinnes though it bee twenty times after hee bee baptised I will put his sinne out of my remembrance We are to know that not all sins after knowledge are the sinnes against the Holy Ghost Aaron knew the Commandement Thou shalt not make to thy selfe any graven Image yet he made the Israelites a golden Calfe for all that he obtained mercy at the hands of God David knew adultery and murther to be grievous sins yet he fell into them St. Peter contrary to his knowledge denyed CHRIST hee said I know not the man yet hee knew him well enough hee denyed him not once but thrise he added an oath a curse an execration to his denyall yet hee sinned not against the HOLY GHOST It is a dangerous thing to sinne against our knowledge for hee that knowes his Masters will and doth it not shall be beaten with many stripes It had bin better for them they had not knowne the way of truth c. yet not every sin against knowledge is the sin against the Holy Ghost But this may be a fruitfull caveat to all whom God hath enriched with knowledge They are the most subject to the sinne against the Holy Ghost Ignorant persons may be condemned for the Lord Iesus shall come in flaming fire rendring vengeance unto them that doe not know God
by the sacrifice of his own body hath made satisfaction for our sins and hath reconciled us to God the Father that by his bloud alone wee have an entrance into the holy place this truth was revealed to them by the Holy Ghost this they once acknowledged and professed before all men but afterwards maliciously they oppugne this truth by blasphemous speeches rayling and reviling books and by all the force they can go about to suppresse it by fire and fagot treading under foote the Sonne of GOD and counting the bloud of the Testament as an unholy thing Paul was a blasphemer and a persecutor of the Lord Iesus Saul Saul why persecutest thou mee yet hee sinned not against the HOLY GHOST because hee did it on ignorance Peter sinned against his owne knowledge when hee denyed and forswore CHRIST yet he sinned not against the Holy Ghost because he did it on weakenes for the preservation of his life Malicious impugning of every truth of the Gospell is of the essence of the sinne against the Holy Ghost To malice a member of Christ a Preacher an Ambassadour of Christ as Ahab did Michâ—aiah is a grievous sinne a step to the sinne against the Holy Ghost yet not the sinne against the Holy Ghost That is a malicious oppugning of the truth it selfe As Saint Paul sayes of Alexander the Copper-smith that he resisted not his person but his preaching and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all his might Such a one was Iulian the Apostata that had beene a Christian baptised into the name of Christ in outward shew a zealous professour of the Gospell a publike reader in the Church of Nicomedia he and his brother Gallus together built a Temple to Mammas the Martyr This simulata Sanctitas proved duplex iniquitas Afterward in contempt of Christ and Christian religion he washed away his baptisme with bloud he was a scoffer and derider of Christ a cunning persequutor of the Gospell not by fire and sword but by sleights and devices because he thought open persequution would make Christianity more glorious In despight of the true God revealed to him in Scripture he worshipped the Gods of the heathen To the last gaspe hee spewed out malice against our Saviour Christ. When the arrow was in his side that gave him his deadly wound he took some of his own bloud into his hand threw it into the ayre and said Vicisti Galilaee c. and so dyed miserably Bellarmine sayes l. 2. de poen c. 15. there bee some among us that knowing the Scriptures and the Fathers yet sinne against their owne knowledge and that of malice to the truth But as for us we will not judge them An horrible sin Let us all take heed of it The damned commit not this sin for men may be damned for lesse sins If thou continuest in adultery unrepented thou mayest be damned nay the least sinne without repentance may throw us into hell but questionlesse they are damned that sin against the HOLY GHOST A sore punishment is reserved for them Therefore let us all beware of this sinne Let us bee thankefull to GOD for the Truth of the Gospell revealed to us let us make much of it Let us not quench the light of the spirit but nourish it in our hearts Let not the least thought against the truth finde any entertainment in us Let us never open our mouthes against it but blesse God for it and defend it by all possible meanes Let us say with that worthy Apostle we can doe nothing against the truth but for the truth yea let us be content if God shall see it good even to lay down our lives for the Truth Let us take heede how upon pride vaineglory or singularity we maintaine any opinion against the truth how upon malice we set our selves against the truth For by these degrees the Devill at the length may carry us into this fearefull sinne against the HOLY GHOST Let us not grieve the good Spirit of God any kinde of way but let us suffer our selves to be guided by him all the dayes of our lives that we never fall into this horrible sin nor be partakers of the punishment due to it but that wee may be preserved from it and all other sinnes and reigne with CHRIST our blessed SAVIOUR in the life to come There is an outward and an inward sanctification hee is not a Iew which is one outward but he is a Iew which is one within Iudas seemed to be a Saint yet he was a Devill Let us entreat the Lord to sanctifie our hearts as well as our hands our soules and consciences as well as our tongues That is true sanctification that beginneth at the heart and from thence floweth to all the parts and members of the body What should we doe with a faire and beautifull Apple if the core be rotten A straw for an outward glorious profession and if there be no truth in the inward parts Therefore let us desire God to sanctifie us in soule spirit and body throughout VERSE 30. The second argument is taken from a divine testimony containing in it the nature of God Where 1. The allegation of the testimony 2. The Application of it In the allegation 1. The manner how 2. The matter of the testimony alleadged which hath two branches the one out of Verse 35. the other out of Verse 36. If GOD bee a just judge and a severe revenger of all impiety even among his owne people then those vile wretches must not thinke to escape that tread under foote the Sonne of God But God is such a one Ergo. Quà m verax potens sit They that bee Christians must bee acquainted with God they must know him of what nature and disposition he is ye erre not knowing the Scriptures nor the power of God Heb. 9.11 If sitting in the lappe of the Church we know not God our condemnation shall be the greater Where hath he said it In the Scripture Moses was the pen-man of that booke out of the which this testimony is desumed yet it is God that speaketh in that booke God spake by the mouth of David by the mouth of all his Prophets Art thou desirous to heare God speake as who would not bee glad to heare the King speake but art thou desirous to heare the King of Kings speake come to the Scriptures and there thou shalt heare him speaking Which ought to enflame us with a love of the Scriptures and cause us to read and heare them with al reverence because not man out God speaketh in them What sayes he he thunders with a vehement voice Vengeance and retribution are mine What may none revenge but GOD Surely no by his owne authority The Magistrate may revenge for he carryeth not the sword in vaine But his throne is Gods throne his sword Gods sword his vengeance Gods vengeance no private man may revenge The King sayes White-Hall is mine the Scepter and Crowne of
fall into Gods hands especially let us take heede how wee doe maliciously impugne the truth sealed up in our hearts and consciences by the Holy Ghost let us beware how we wage battell against CHRIST and despise him the Saviour of the world if by such a sinne wee fall into the hands of the Almighty GOD there is no getting out of his hands againe VERSE 32. SO much of the exhortation in generall Now followes the ripping up of the particular branches of it Wherein 1. A preface to the explication of it 2. The explication it selfe A preparation is made to it 1. By calling to remembrance their valiant behaviour in time past 2. By confirming them in their profession Verse 35. We must not remember old injuries there must be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them they must bee raced out of our remembrance yet there â—re three things which we must remember 1. Beneficia accepta wee must never suffer Gods benefits to slip out of our minde we must keepe a perpetuall catalogue of them 2. Mala commissa I remember my faults this day said Pharaohs Butler We must call our sins to remembrance and weepe for them 3. Exemplaria bona praeterita both of other men and of our selves too The Apostle here would have them call to their remembrance what manner of men they had beene in times past how forward how zealous of religion what afflictions they endured for it and to continue the same men still rather to encrease then to decrease Remember from whence thou art fallen sayes Christ to the Church of Ephesus which had forsaken her first love Many are hot in the beginning that waxe key cold in the end therefore let us remember the dayes of old that our latter dayes may bee as good if not better than our former dayes Grow in grace 1. What they must remember a notable exploit of theirs 2. The time when it was done After yee were enlightned with the knowledge of the truth and had given up your names to Christ. Yee did not fall under the burden but very manfully stood under it Hee doth not simply say afflictions but a fight not a little one but a great one Ye wrastled with many afflictions So soone as we become Christians we must looke for afflictions All that will live godly in CHRIST IESUS shall suffer persecution These were no sooner enlightned but they had a great fight of afflictions Hee that will bee my Disciple let him take up his Crosse and follow mee If thou wilt be a Christian thou must have the Crosse. So soone as CHRIST our Captaine was baptised hee was led into the wildernesse to bee tempted of the Devill and so soone as wee in baptisme professe our selves to bee his Souldiers wee must expect a great fight of afflictions Apoc. 7.14 Wee need not to fight one with another Ephraim to eat up Manasseh and Manasseh Ephraim wee shall have enemies besides to fight withall the Devill and his instruments sicknesse malevolent tongues poverty losse of goods and life too Therefore let us all prepare our selves for this fight We cannot have an heaven here and an heaven hereafter too wee must looke for paines here with Lazarus if we will have joyes hereafter with him VERSE 33. THis fight is illustrated by a distribution of the afflictions which they sustained either in themselves or with others In the afflictions which they endured in their own persons is to be considered the manner and the matter of them For the manner they were set on a theatre 1 Cor. 4.9 exposed on a stage to the laughter of the whole world for the matter of their afflictions they concerned their good name or their goods and life For good name they had many reproches layd on them called Heretickes Galileans maintainers of the sect of the Nazarites foolish Asses that would believe in a crucified God besides that they had such afflictions as touched goods and life Neither did they suffer in their owne persons alone but in the persons of others or that were conversant in the like afflictions If the toe bee full of paine the whole body suffers with it If one Christian be in affliction we must have a fellow-feeling of it I Iohn even your brother and companion in tribulation Apoc. 1.9 In being companions with them we are companions with Christ. When I was in prison yee visited me We will be companions with drunkards with adulterers and shall we not be companions with them that are afflicted for the name of Christ Let us be companions of their misery weeping praying and relieving them in this life that wee may bee companions with them of felicity in the life to come VERSE 34. BOth these are confirmed For the former they sorrowed Where whether at Hierusalem Rome or any other place is not expressed but the Apostles bonds were as their owne bonds Hebr. 13.3 For the latter they suffered the snatching of goods the persequutors playd the harpies violently taking away their goods Silver Gold house-hold Sheep Oxen c. yet they suffered it how not contentedly alone but with joy they rejoyced to be spoiled of their goods for Christ's sake they were not only not grieved but glad of it why they were on a sure ground not only guessing or conjecturing but That ye have where in your selves fide spe Ioh. 3.36 What A better substance ratified by the place and qualitie of it for place it is not in earth where thieves breake and steale but in heaven as in a strong castle where it is safe But say some what tell you mee of goods in heaven Let me have my goods on earth A bird in the hand is better than two in a bush For the quality not a fading but an enduring substance These were excellent professours that suffered joyfully the spoyling of their good for Christ's sake Men had as leave loose their lives as their goods Whereupon the Grecians comprehend them both in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet if we were right Christians indeed we will be content and that with joy to part with all we have in the world for CHRIST and his Gospel Hee that loves father and mother more than me is not worthy of me much lesse is he worthy of Christ that loves his goods more than him 1. God gave us all why shall he not have all if he require it can they be bestowed better than on him that gave them 2. We shall have better in the roome those goods tarry but a while we may loose them by casualties in this life at least when death comes wee must forsake all these endure for ever Who will not change for the better give me a better house and take mine a better horse we love the better If we loose these goods for Christ's sake we shall finde better therfore let it not grieve us to part with them But this is an hard thing this made the young man goe sorrowfull away Now in the time
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
faith submitted themselves to his ordinance so must we with the hand of faith imbrace the Sacraments of the New Testament Some Atheist might object against them to what end is a little water laid on the forehead of the childe as Naaman said Are not Abana and Pharpar Rivers of Damascus better than all the waters of Israel So say they is not the water in the pompe as good as the water in the Font Wherefore doe we receive a little Bread and Wine so solemnely in the Church at the celebration of the Lords Supper May we not have as good in every Taverne I but if we have faith wee receive them as pledges of the body and bloud of Christ with hearty thanksgiving to GOD yea as exhibiting the same The bloud of the Lambe on the doores of their houses did assure them of their deliverance from the plague and judgement of God that though never so many were slaine among the Egyptians yet none of their first-borne should lose their lives so the water in Baptisme must assure us of the washing away of our sins in the bloud of Christ. The Bread and Wine in the Lords Supper must assure us of the Body and Bloud of Christ that as we eate and drinke the one with our mouth so we eate and drinke the other with our hearts in so much as CHRIST is one with us and we with him Our reverent use of the Sacraments in the feare of God is a token of faith they that contemne the Sacraments that regard them not that care not though they come not at the Communion once in a yeere nay in five or ten yeeres they feele no want of it these declare to the world that they have no faith Moses keeping of the Passeover was a Touchstone of his faith and our usage of the Sacraments will bewray our faith The Paschall Lambe was a type of Christ whereupon he is called our Passeover 1 Cor. 5.7 He was the Lambe of God that taketh away the sinnes of the world Not a bone of the Paschall Lambe might be broken Exod. 12.46 So Not a bone of Christ could bee broken Iohn 19.36 This Passeover was an adumbration of Christ. And the Effusion of the bloud of the Lambe was a figure of the effusion of the bloud of Christ Heb. 12.24 As the bloud of the Lambe sprinkled on the doores of the Israelites kept away the Destroyer from them So the bloud of Christ sprinkled on our consciences 1 Pet. 1.2 keepes away the Devill from us Where this bloud is sprinkled by the sponge of faith there the Devill can have no entrance nor possession This no doubt they likewise saw by the eye of faith and let us desire to be sprinkled with this bloud more and more Whether it were a good or evill Angell is a question more curious than commodious for the most part Executioners among us are bad men the scum and off-scouring of the Countrey such as have no piety nor religion in them yet sometimes a good man may be a Kings executioner as Benaiah was to Salomon 1 Reg. 2. Punire malum non est malum sed facere malum malum est So it may please the High and Eternall GOD to use good Angels in the execution of his wrath They are as ready to be instruments of his justice as of his mercy It might be a good Angell that slew 70000. with the Pestilence in three dayes space that slew an hundred fourescore and five thousand in Senacheribs Campe in one night and it was a good Angel for ought we know that destroy'd the first-borne in Egypt it was an evill Angell that deceived Achab it was the Devill that afflicted Iob but it may be a good Angell that destroyed the first-borne of the Egyptians Whether it were or no it makes no great matter it doth not much concerne us If we feare God and serve him we need feare no Angels they be Traitors not loyall Subjects that feare the Kings Guard Feare not the rod but him that striketh with the rod. The rod cannot smart nay it cannot move without the striker Let us feare Almighty GOD that useth creatures as his rods at his will and pleasure and then we shall not need to feare any creature whatsoever Whom did the Angell destroy The first-borne which of all the children are deerest to the parents Men glory most of the first Apple the tree beareth loe this is the first Apple that my tree bore So the first fruit of our body is most joyfull and welcome to us Now the Lord being displeased with the Egyptians a stubborne and rebellious people he takes away their first-borne and this was the last arrow which he shot against them as the deadliest and heaviest of all If we love our children let us love GOD if we desire to keepe them let us keepe in with GOD he gave and hee can take away at his pleasure if we provoke him by our sins whom we ought to love most hee will bereave us of that which wee love most If wee have one childe deerer to us than another by one meanes or other he will deprive us of it the best way to keepe our children is to serve him who gave us our children The Lord will preserve his though the wicked bee destroyed 2 Pet. 2.9 Touch not mine anointed and doe my Prophets no harme A thousand shall fall on thy right hand c. but it shall not come neere thee No doubt thousands fell in Egypt being a populous Countrey yet the Israelites are not touched It cannot be denied but that sometimes the godly are involved in the same temporall plague with the ungodly Good Iosiah was slaine in the battell behold hee whom thou lovest is sick A good man may be sick yea sick of the plague yea dye of the plague too Iob was a singular good man yet his seven sonnes and three daughters were all touched the house fell on them altogether they were all slaine at one stroke Neverthelesse sometimes it pleaseth GOD to make a difference there was howling and crying among the Aegyptians my son is dead but not one dyed among the Israelites God sets a marke on his children that the Destroyer seeing it may not touch them If God for the sinnes of England should send a destroyer into England though there should be an intended massacre of Protestants by the Devillish and bloud-sucking Papists yet if God see it good he shall not touch any of his servants If he doe for in these outward things we must referre our selves to God yet the bloudy instruments of death shall prove golden keyes to open to us the doores of the kingdome of heaven VERSE 29. HEre 1. The miraculous preservation of Gods people 2. The fearefull destruction of their enemies Their preservation is illustrated by the instrumentall cause the place where and the manner how they were preserved They men women and children both Moses and all the Israelites It is
this life and Citizens of the holy Hierusalem in the life to come Peace ease health wealth worldly prosperity through the corruption of our nature and the malice of Satan makes us unholy Noah continued an holy man all the time of the floud when he was shut up in the Arke and tossed with the waters he no sooner came to the dry ground and planted a vineyard but in some sort became unholy being overtaken with wine We read of no filthinesse that David committed while he was persecuted by Saul when he came to his kingdome and had peace from all his enemies then he fell into adultery When a man hath his health and when hee is of a strong and lusty constitution of body he runs at randome seldome or never thinkes on God not with such zeale and sincerity as hee ought to doe on the other side it is adversity that through Gods goodnesse makes us holy men Hezekiah was better in his sicknesse than in his health Manasses chaines were a meanes to rid him of the chaines of sin when he was the King of Babels prisoner he became the Lords free man Davids long and tedious sicknesse there being no rest in his bones because of his sin did him much good it made him to say it is good for me that I was afflicted The sicknesse of the body engendreth the health of the soule perijssemus nisi perijssemus said Themistocles to his Wife and Children when they were banished and found extraordinary favour at the hands of strangers So wee may say if our outward man had not perished by sicknesse our inner man had perished In the time of health we are Martha's carryed away too much with the world Sicknesse makes us Maries to meditate more upon heavenly matters that causes us to pray and that with teares to turne our faces to the wall and take a farewell of the world as Hezekiah did to call our sins to remembrance as 1 Reg. 17.18 Therefore let us beare the chastisements of our wise and loving Father that we may be partakers of his holinesse in this life and of the holy Hierusalem in the life to come VERSE 11. THe event and issue of afflictions is amplified by a comparison of the times 1. He shewes the present asperity of afflictions then the future utility No Child takes pleasure in correction for the time it is irkesome and unpleasant but when he comes to yeeres of discretion he prayses God for it that he was not permitted to live as he listed but was kept within the bounds of piety So Gods chastisements are not joyous for the time to the flesh though the spirit then rejoyceth as some have clapt their hands for joy in the flames of fire yet to the flesh no affliction is comfortable sicknes imprisonment banishment death is not joyous Children cry out ô good Master good Father So wee cry out for paine Oh my head my backe c. Oh good Iesu Afterwards when the paine is removed the heart purged and they feele the comforts of the spirit It yeeldeth the peaceable fruit of righteousnesse Of an holy and righteous life lead in the feare of God it breeds quietnesse of conscience the peace that passeth all understanding It procures eternall rest and quietnesse in heaven where wee shall be free from all calamities 2 Cor. 4. pen. The time of affliction is the seeds time the harvest comes afterward as hee said of vertue amara radix dulcis fructus may most truly bee said of afflictions the beginning is as bitter as gall or worme-wood but the end shall bee sweeter than hony A sicke man will drinke bitter potions for health a Merchant will endure stormes and tempests for wealth A woman endures great paine and sore travell for the joy of a man Child A Husbandman will sow in winter that hee may reape in harvest so let us be willing to sow in teares in this life of affliction that we may reape in joy in the life of rest and quietnesse This fruit is amplified by a description of the persons to whom it brings this fruit non castigatis sed exercitatis by them we are exercised to all goodnesse God rewards us opportunè afterwards abundè fruit integrè of righteousnesse juste to them that be exercised One action makes not an exercise he is not a Souldier that hath fought once a wrastler that hath wrastled once a Marrinour that hath sayled once habitus acquiritur crebris actionibus So hee is not exercised with afflictions that hath beene once afflicted We must be exercised by many chastisements through many tribulations we must enter into the kingdome of God God will exercise us dayly The body that wanteth exercise is corrupt and if we be not exercised with afflictions we shall grow naught There are two exercises for the faithfull the Scripture Hebr. 3.14 and affliction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes Saint Chrysost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exercise makes a man valiant and invincible He that is not used to running cannot run well use makes perfectnes This might mitigate the paine of affliction it is but an exercise that God useth for our good In all afflictions let us not look so much on the time present as on the time to come All our comfort is in this word afterwards The cutting and lanching of a man the putting of long tents into the soare of a man is not joyous for the present but when the dead flesh is taken out the soare cured the health that comes afterwards bringeth joy eadem est ratio disciplinae qua medicinae No apprentiseship for the time is very joyous many of them work hard and fare hard they have many a heavy blow are weary of their lives thinke every yeere two till they be out of their Apprentiseship The joy comes afterwards when they be free men when they set up for themselves by Gods blessing some prove Mayors Aldermen or the chiefe men in the towne where they have served No childbirth is joyous for the present when a woman travaileth she hath sorrow but when she is delivered of the child she remembreth no more the anguish for joy that a man is borne into the world The seed time for the most part is not very joyous the husbandman endures much cold and raine and his seed for the present seemes to be lost when harvest comes then comes the joy So the seed of righteousnesse is sowen in affliction in this life the great joy shall be at the generall harvest in the life to come then all weeping and wayling shall bee cast out then we shall not know what sicknesse meanes then shall we have joyes that neither eye hath seene nor eare heard neither entred into the heart of man to conceive Let this bee as sugar to sweeten afflictions to us 2 Cor. 4. ult Now followes the conclusion of this point wherein hee exhorteth them to courage Ver. 12. to constancy Ver. 13. VERSE 12. WHerefore seeing the
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
The Hebrewes have no fit name for it in all the old Testament the word conscience is not to be found Yet the old translation hath foisted it into the Text Gen. 43.22 Non est in nostra conscientia quis posuerit eam in marsupijs nostris as also Prov. 12.18 It is in the booke of Wisedome and Ecclesiastic but they were written in Greeke But the Hebr. put leb the heart for it Davids heart smote him that is his conscience Give not thine eare to every word that men speak of thee for thy heart knoweth that thou also hast cursed others that is thy conscience In Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latin conscientia a joynt knowledge or a knowledge with an other either cum alio that is with the high and eternall God for none besides God and a mans owne selfe hath an immediate knowledge of himselfe or rather scientia cum alia scientia there is a knowledge whereby we know that we know and that is conscience but the nature thereof shall better be manifested by a definition I might propound sundry to you Damascen defines it thus it is lex nostri intellectus Origen est correptor paedagogus animae Saint Bernard est inseparabilis gloria vel confusio uniuscujusque The Schoolemen say it is applicatio Scientiae ad factum seu faciendum The best of the new wryters est practicus Syllogismus hominem excusans aut accusans In my poore judgement it may bee thus defined conscience is a function of the understanding whereby wee apply the generall knowledge that is in us to our particular thoughts words and actions 1 It is not a part of the will but of the understanding not of that which wee call theoricall but of that which is termed practicall Therefore it is in worke and action As a dead man is no man but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So a dead conscience is no conscience but nomine tenus A seared conscience that is past feeling and doth nothing Whereupon the Schoolemen contend that it is neither habitus nor potentia but actus His whole worke is to apply the generall knowledge engraven in us by the pen of nature to our particular thoughts words and actions There be generales notitiae or maximes written in our hearts as it is an horrible thing to commit murther a beastly thing to commit adultery a fowle vice to lie and dissemble to have an heart and an heart whereas God hath given thee but one heart This the law written in our hearts teacheth us Now comes conscience and doth her duty Thou hast committed murder thou art an adulterer a lyar a dissembler therefore thou art abhominable in the sight of God The knowledge that is in us gives us the major Conscience infers the minor and the conclusion necessarily followes of it selfe This is conscience in generall whereby it is easie to see what a good conscience is One defines a good conscience thus Quae habet in corde puritatem in ore veritatem in actione rectitudinem and it is not amisse yet it expresseth not the power of a good conscience A good conscience is a comfortable applying of the knowledge that is in us to the joy of our hearts whereupon ariseth boldnesse and confidence so that a man thinkes himselfe as it were in heaven I will give you an example of it in a minister Knowledge gives Saint Paul the major every minister of CHRIST that hath walked faithfully in his calling shall have a crowne of righteousnesse a good conscience in Saint Paul makes the minor and brings in the conclusion I have fought a good fight kept the faith therfore for mee is reserved a crowne of righteousness This is a good conscience which ought in some measure to be in us all That wee may the better be assured that we have a good conscience as Saint Paul had let us examine our consciences in these things First for our entrance into the ministery then for the execution of our ministery being entred First let us examine our conscience about our entrance into this high and magnificent calling wherein two especiall points are to be observed namely the gifts passive and active 1 Let us call our selves to accompt what passive gifts we have received from GOD Almighty A Bishop sayes Nazianz. is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vaine and empty name he must be well furnished in some measure with gifts fit for the office A Scribe sayes CHRIST that is taught to the Kingdome of Heaven must be as a rich householder that is able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tumble out of his treasury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such are all Ministers of GODS sending Ezra was a perfect scribe in the law of God So Artashastes doth entitle him in the beginning of his letter To Ezra the perfect Scribe of the law of the Gods of heaven Apollos was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and mighty in the Scriptures Saint Paul boasted of himselfe after an heavenly manner I thanke my GOD I speake with tongues more then they all But a number there bee that thanke GOD they speake but with one tongue namely their mother tongue Indeed the man of GOD ought chiefely to bee seene in GODS booke and though he have never so great skill in Logicke Rhetorique Philosophy History c. he must dissimulare eloquij venustatem when he speaks to the people as Saint Ierom. sayes yet for all that he must not bee a rudesby a meere stranger in them Moses that man of GOD was brought up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all no art excepted and this Saint Stephen records to his singular commendation Saint Paul was not to seeke in Aratus Epimenides and others Meletus Bishop of Alexandria whom alluding to his name they called mel Atticae hee was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all acts as Euseb. testifies of him Didymus used rhetorique poetry philosophy Philo Iudaeus was an excellent divine in his age for his learning in these externall arts he was called an other Plato Origen was wonderfull in them in so much as Porphyrie his enemy was compelled to admire him for it The Papists at this day many of them give them their due are very learned men Oh that GOD would turne the edge of learning the right way And shall the Ministers of our Church bee unlearned wilt thou leape into Moses Chaire or rather into Christs Chaire and hast no gifts in any comparable measure to teach the people out of it The King in the Gospell sayd to the man that came to the marriage without the wedding garment Friend how camest thou hither So will hee say to all saucy and insufficient Ministers Friend how came you hither who made you the dressers of my vineyard that have no skill to dresse it who made you dividers of my word that mangle it and cannot cut aright who made you builders of my house that know not how to square a stone or frame a piece
of timber for my house Dancers have their Schoole sayes Nazianz. Fidlers and Musitians are trained up to it and is the ministerie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is it such a light thing that whosoever will as it was in Ieroboams time whether hee bee a Weaver a Tapster a Taylor may bee a Minister it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes he must be taught sometimes confuted comforted reprooved and Who is sufficient for these things None fully The great Doctours in Divinitie must bee Schollers all the dayes of their life yet if thy conscience tell thee that thou hast no gifts in any acceptable measure how canst thou say with Saint Paul I am assured I have a good conscience in all things when not in the first thing in the gate and porch to the ministery The best furniture of all is a sincere and upright heart As God gave Saul an other heart when hee advanced him to the kingdome So the Lord gives a good heart to all good Ministers Learning and knowledge is as water in the well a good heart is as the bucket to draw it out for the watering of Christs Garden if this bee wanting even a learned man will doe little good in the ministery Therefore examine with what heart thou camest hither to feede thy selfe or the lambes of Christ to enrich thy selfe or to make them rich in Faith 2. Let us come to active gifts When wee have the Testimonie of a good Conscience that the Lord in some measure hath given us gifts from Heaven Let us consider what gifts wee give on earth whether Lady Pecunia be the janitrix that lets us into the Church or not whether wee come in by Simon Magus or Simon Peter Qui vendunt vel emunt praebenda Ecclesiarum dicuntur tales à Simone Simoniales Simonie is well defined by Brulifer to whom the rest of the Schoole-men agree Est studiosa voluntas emendi vel vendendi aliquod spirituale seu spirituali annexum Pactum is not onely Simonie a compact or agreement betweene the Patrone and a Minister or any other for them but Simonie is peccatum voluntatis as the heart commits adultery if thou lustest after a woman as the heart commits murder if thou hatest thy brother thou art a murtherer So not the hand onely but the heart commits Simonie if thou hast a lustfull desire after a benefice in an unlawfull way In their judgement thou art a Simonist And this they proove by the Father of Simonists There was no pactum betweene Simon Magus and the Apostles but onely voluntas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee made an offer of money to them and that was condemned If thou hast a desire in thine heart to get a benefice by any sinister meanes thou art a Simonist then almost in this age who can say hee is assured to have a good conscience in this thing Yet further to lay it open let us come to the branches of Simonie It is committed foure kinde of wayes The first and the greatest per pecuniam which no man will denie Saint Ambrose reports as a monstrous thing in his dayes I heard a Minister say Centum solidos dedi ut Episcopalem gratiam ass equerer But how would hee have wondred if hee had lived in our time when wee may heare that some have given centum minas for a benefice when solidi are turned into minae what doth this but minari the vengeance of God to the Ministerie The second way is per adulationem when as a Minister which is the Doctour of the truth hath no truth in him but will lye flatter cosen and dissemble doe any thing for a Benefice This is Venenum mellis dulcedine palliatum poyson wrapped in honey yet as many Popes came to the Popedome by poyson so many Ministers so woefull is our time come to a benefice by this poyson They cannot bee assured with Saint Paul that they have a good conscience in it The third way is Per importunas preces ambientium by the importunate suit of Ministers either by themselves or by their great friends for a benefice Est orare Ducum species violenta jubendi The request of great men in high places is a violent kinde of commanding hee that comes thus to a living in their opinion cannot avouche that he came to it with a good conscience The fourth is Sordidum obsequium a base kinde of service performed by a Minister As the devill confessed in the maide he is the Servant of the high God the Ambassadour of Christ as it were Christ in the Church Yee received mee sayes Saint Paul as an Angell of Christ yea as Christ himselfe and it is a shame for Christ for Christs deputy or vicegerent that susteines his person to be too servile to any To them may bee replyed that Sentence of the Apostle If I labour to please men I cannot be the Servant of Christ and have wee not many that by this base ladder climbe up to the livings in the Church Heretofore Cornelius threw down himselfe at Saint Peters feete but now a Peter yet in truth a Pseudo-peter throwes himselfe downe at the feete of a meane Gentleman for a Benefice This is a kinde of Simonie as the very Schoole-men have affirmed an horrible vice hee that is tainted with it cannot protest with Saint Paul I have a good conscience in all things Saint Ambrose doth excellently paint out this sin I would to GOD all Ministers would have his words engraven in their hearts If thou comest in by Simonie Caro suscepit dignitatem anima perdidit honestatem Caro dominatur populis anima servit daemonibus Caro Sacerdotium comparavit anima detrimentum paravit and what shall it availe a Minister to win the whole world and loose his owne Soule O it is a comfortable thing for a Minister if hee may truly protest with the Prophet I have not thrust in my selfe to bee a Pastour over this people neither have I desired the day of miserie Lord thou knowest to be set over a people to have the charge of many Soules for the which we must answer at the day of Iudgement if a man will faithfully discharge his Office it is rather a miserie then a felicitie hee shall have many difficulties to wrastle withall Every drunkard fornicatour adulterer c. if his vices bee ripped up will bee against him Wherefore if thou hast thrust thy selfe into this miserie GOD will leave thee to defend thy selfe if thou hast beene thrust in by him hee will defend thee But as for this vice of Simonie I will shut it up with those verses which were not amisse to be imprinted in the hearts of us all Haec duo damna feres si tu sis Simonis haeres Mortuus ardebis vivus semper egebis These two losses shalt thou beare if thou beest Simons heyre A beggar live shalt thou heere and after burne in hell feere Of the one that for the most part they bee beggars all the world
sees it as for the other wee shall feele it to our woe if wee doe not repent So much for the good conscience which wee must have from our entrance into our places Now let us come to the exequution of our calling being entred Wherein wee must examine our consciences about two things our preaching and our life In our preaching must bee observed the matter of our preaching and the manner 1. For the matter let us with a watchfull and circumspect eye see what wee deliver what foode wee minister to CHRISTS Lambes what bread wee breake to the people Let there bee nothing in our Sermons at any time that is contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Saint Paul speaketh to sound sincere and upright doctrine As there was not a blemish nor a soare by all probability in Absaloms body from the crowne of his head to the soale of his foote so let there be no blemish so farre as is possible no sore of corrupt doctrine from the beginning of our Sermons to the end Let all bee consonant to the Analogie of Faith as the Apostle speaketh Let us have never a drop of doctrine but wee are sure it flowes from the fountaine of GODS Word A lamentable thing it is to consider how many Preachers in the light of the Gospell partly for the ostentation of their owne wit and learning partly on an unstayed affection and unsetled judgement deliver dangerous points that make much hurlie burlie among the people Inter curas maxima cura est refraenare curiosos they are to bee avoyded etiamsi nescio qua umbra honestatis liberalium Studiorum nomine velatae atque palliatae sint O res indignas vigilijs lucubrationibus Episcoporum Aug. Epist. 56. Deliver those things rather that may pierce the hearts of the people to Salvation then that which may tickle the eares of the people with a carnall delight and to damnation in the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As in a Countrey Village where be many Farmers to inveigh against Lords and Land-lords in the eares of the people to declaime against the vices of Ministers in the Church to lay open the blemishes of the state and governement ô this is as honey to them A famous Preacher a couragious Preacher I warrant you hee cares for none Alas what profit have the people by this applie every plaister to every soare Speake that which may be most fit for the edification of that auditorie to whom thou speakest Labour to beate downe Poperie Brownisme which sprouteth too fast bring whom yee can to the Church but scare none from the Church give no occasion by your preaching to runne out of the gates of Sion Above all things in your Sermons have a Christian regard to the peace of the Church wherein yee live which as a loving mother reacheth out to you the dugs of the Word of GOD which you may sucke to your comfort Pray for the peace of Ierusalem sayes the Psalm and if wee must pray for it wee must preach for it Therefore say I preach for the peace of Ierusalem wherein ye live that wee may see the peace of it if it be the will of GOD all the dayes of our life Of this preaching wee shall have great comfort to our consciences 2. Let us have an eye to the manner of our preaching In it let us seeke the glory of our master not our owne glorie A great number of Preachers have more respect to their words then to the matter to the sound of a syllable in the eares of the people then to the sounding of the trumpet of the Gospell in their hearts I will not denie but that the man of GOD may bee eloquent the Holy Ghost himselfe is most eloquent in the Scripture He that hath but halfe an eye may see that Sedeloquentia as Aug. speaketh tantò terribilior quantò purior tantò vehementior quantò solidior it must bee senilis not puerilis Divinae not humana It is the foolishnesse of preaching as the world accounteth it that must save us if any thing save us Crucifixi virtus in Paulo sayes Chrys. fuit Poetis Rhetoribus Philosophis potentior Let there bee a maternall eloquence in Preachers such as becometh the gravitie of the Word of God As Hester that had beauty enough of her owne required nothing of the Kings Eunuch but went in to him as she was and yet she was better accepted of then they all So the Word of God is beautifull enough of it selfe it needs no colours of over-affected eloquence and Rhetoricall painting to set it out withall this goes but to the eare it never enters in the heart where on the seed of the word shall fall for the most part it makes the Auditours to laugh and to smile in their sleeves but as Saint Ierome admonishes us lachrymae Auditorum laudes tuae sunto it is a greater commendation for a Preacher to make the people weepe being pricked in their hearts for their sinnes then to moove them to laughter Let us all strive to have a good conscience even in the manner of our preaching that when the Sermon is ended our consciences may beare us witnesse wee sought Gods Glory not our owne Saint Chrys. cryes out upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vix ullus est Sacerdos qui ad eum non allidit etiam hodie animus meus ab inani gloria capitur Let us all strive against it with might and maine For our preaching in the exequution of our office that shall suffice now let us come to our life which is either generall as common to all Christians or speciall as peculiar to our selves As all Christians are bound in conscience to adde to their faith vertue temperance c. to eschew all vices that may bee a disgrace to the Gospell and to embrace all vertues that may be an honour to it so especially the Preachers of the Word Magistrum vitae in vita offendere is a grievous thing as the heathen himselfe could say the offence of a Minister is a double offence quia peccat facto exemplo Abimelech said to his souldiers As yee have seene mee doe so make haste and doe the like If a Minister doe evill hee neede not say so to the people they will make haste to doe the like fast enough Nulli jam illicitum esse videtur quod ab Episcopo tanquam licitum perpetratur Id homines credunt esse laudabile quod Episcopus habuerit delectabile If the Minister bee a drunkard a frequenter of Tavernes and Ale-houses c. the people take licence thereby to commit the like sinnes If covetousnesse were a sinne would our Minister bee covetous c. Thus hee doth not onely sinne himselfe but hee makes others to sinne Therefore for conscience sake wee had need all to have an eye to it tanquam in coelo peccat sayes Saint Bern. Qui in Clero iniqua facit
sicut Angelorum judicium fuit inexorabilius quà m hominum ita Ministrorum gravius erit quà m Laicorum Therefore let us be types and examples of all goodnesse to our flockes and as we are called the light of the world so let us bee lights indeede Let our light so shine before men that seeing our good workes they may glorifie our Father which is in Heaven Yet more particularly wee must examine our conversation in that speciall calling wherein wee be set The weaver labours in the loome the Merchant on the sea the husband-man is seldome from the plough and our plough must in a manner bee alwayes going ever looking to GODS husbandrie that is committed to us Many there bee that live honestly among their neighbours and are good house-keepers but they neglect their Cure I but innocens absque sermone conversatio quantùm exemplo prodest tantùm silentio nocet sayes Saint Ierome Episcopus est nomen operis Saint Ambrose compares him to a Bee that is ever gathering honey out of the flowers of the Scriptures Id componens arte oris sui and delivers it to the people Saint Chrys. is bold to say Necesse est Episcopum in singulos dies sementem facere ut ipsa saltem assuetudine doctrinae auditorum animi sermonem retinere possint Be instant sayes Saint Paul in season and out of season so often as we can for gifts of minde and body So often as the people can conveniently assemble together let the Ministers of the Lord cast forth the net of the Gospell and be drawing of some fishes to the shoare of eternall life Blessed is the servant whom his Lord when hee commeth shall finde so doing To him He will say come thou good and faithfull servant enter into the joy of thy Master O what an excellent thing is it for a minister thus to affirme with Saint Paul that he hath kept a good conscience in all things in his entrance into the ministery and in a faithfull wise diligent and religious exequution of his office to Gods glory and the benefit of the people such a one may sing for joy with the Swan when hee is ready to depart out of the world I have fought a good fight from henceforth is layd up for me a crowne of righteousness which the righteous Iudge will give me at that day It will play Ioab with us it will say nothing while the fact is a doing but when it is done it will cry alarme against us he himselfe will be most against us as the man that left Absalom hanging sayd of Ioab Therefore as Saint Augustine counselleth us let us obturare ei os in hoc mundo ne clamet contra nos in futuro let us doe nothing so neere as we can that may wound our consciences in this life that wee may make a comfortable accompt in the life to come Take heede of the thousand witnesses nay of the thousand armies as Luther calls it If thou beest arraigned of fellony murder treason at the barre of an earthly judge and but two witnesses come against thee Lord have mercy on thee thou art gone and how shalt thou quake before the barre of GODS tribunall seate when a thousand witnesses shall step out against thee then there is nothing to be expected but that fearefull voice goe thou cursed c. Wee of the Ministery are much subject to the tongues of men we are set on an hill and the eyes of all are converted upon us If there bee but a little spot in the face it is quickly espied and a great matter is made of it yea let us walke as warily as we can give no offence to any yet men will take offence and the best Ministers though living under the protection of a gracious Prince we may escape the clawes of men yet certainely not the best of us all can escape the jawes of men and let not that trouble us for if all could not give CHRIST a good word some sayd hee was a good man others nay but he deceiveth the people then let not us thinke that bee sinfull wretches to have every mans good word In all speeches and obloquies let us have recourse to our consciences and heare what they say of us If all the world commend us and our consciences condemne us we can have no comfort On the contrary side if all the world speake evill of us and our consciences speake good to us we need not to care for any of them all Let us remember that worthy speech of a worthy Father nec malam conscientiam sanat praeconium laudantis nec bonam vulnerat opprobrium criminantis We are wont to say if I have GOD and the King on my side I care for no man in England So may we say if I have GOD and a cleare conscience on my side I care for no man in all the world The Papists say it is unlawfull for a Minister to marry Some Protestants say it is inconvenient for Ministers to marry and indeed their maintenance being so small it is so yet for all that I say it is both lawfull and convenient nay necessary for all Ministers to marry for all without exception But wot ye to what wife namely to a good conscience If thou beest marryed to her if thou hast her at home to comfort thee in the house of thine heart though thy living be never so small thou shalt live marveilously well yea more at hearts ease then King Richard the third did in his Kingdome but if thou beest a minister and hast a Xantippe at home the worme of conscience gnawing on thee for they bad comming to thy Benefice for thy bad living in the same si inde te eijcit fumus malae conscientiae alas poore man whither shall thou goe wilt thou run away from thy selfe whither soever thou goest thou carryest thy conscience with thee and that will keepe a yelling against thee in domo in foro in mensa in lecto and in all places Wherefore let us all be assured that we are at peace with our conscience that wee have this loving Wife to cheere us up wheresoever wee bee what is our rejoycing sayes Saint Paul save the testimony of a good conscience Let a man be lying on his death bed let some say to him remember man what faire and beautifull houses thou hast what goodly Lordships what lands and possessions what bags of silver and gold remember in what credit honour and reputation thou hast lived on the face of the earth will this comfort him thinke you truely but a little But if his conscience say to him as Hezekiahs did to him remember that thou hast walked before the Lord with an upright heart this will comfort him and make his heart to skip for joy in his belly recta vita esca conscientiae a good life is the meate of the conscience Live well in thy calling this is meate and drinke to thy conscience this shall comfort
over-seething pots that send forth a fome or from over-charged stomackes that must needs belch Salomon saith of the foole eructat stultitiam he belches out foolishnesse Belchers yee know are odious to all so be all pratlers With what With malicious words As they said of Moses and Aaron Yee take too much upon you So Diotrephes said of Saint Iohn hee tooke too much upon him as if none should rule in the Church but hee Hee prated that hee did exhaust the treasury of the Church that hee overburthened them with a multitude of strangers sent to them It may be that he breathed out some points of erroneus doctrine too He prated against him he could not tell what inaniter ac irrationabiliter saith Lyra vainely and without all reason Zenophanes was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spurre to Homer and Diotrephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spurre of Saint Iohn of whom hee was not worthy to be named the same day A common sinne yet a grievous sinne more grievous than we are aware of to be pratling in corners of other men 1. Therein they sin against God who gave them their tongues to be as trumpets to sound forth his praises and bells to toll their brethren to God not as coales of Iuniper to burne withall nor as sharpe rasors to cut withall 2. In this they imitate the devill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Saint Basil they have their character and denomination from the devill hee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the accuser and slanderer of the brethren so are they Hee is the old devill and they are the young devills 3. The object where about they be occupied is the good name of men now a good name is above silver and gold Hee doth not a man so great wrong that robbeth him of his silver and gold as hee that robbeth him of his good name 4. Hee is a man-slayer and no manslayer hath eternall life he kills three men at once with the sword of his tongue himselfe the hearers and the man whom he trusteth through with the speare of his malevolent speeches vnus est qui loquitur unum verbum profert he is one that speaketh he bringeth but one word out of his mouth yet in uno momento multas aures inficit multas animas interficit in one moment he infects many eares and kills many soules 5. He banisheth himselfe out of the Kingdome of heaven raylers by name are excluded therefore let us leave this pratling least hereafter we chatter and burne in hellfire Major est machaera linguae quam ferri saith Saint Augustine the sword of the tongue makes a deeper wound than the sword of yron It goes to the heart of many Saint Chrysostome professes he knew some Quos verba magis affecerunt quam vulnera whom words have more affected then blowes and no marveile saith he the body receives the one the soule the other But let us not be so faint hearted words are but winde as wee use to speake let them passe away like the winde especially being undeserved 1. What be those pratlers they be not lupi rapaces sed pulices mordaces Not ravening wolves but back-biting fleas they bee but as a company of whelpes that follow us wapping at our heeles 2. We draw in the same yoke with Christ and all the Saints Some kept a pratling against Christ that he was a perverter of the people that hee denyed to pay tribute to Caesar. Tertullus the oratour made a declamation against Paul Wee have found this man a turbulent fellow a mover of sedition throughout the world What a number of false accusations were commensed against Athanasius that he embeaseled the Kings treasure that he had killed Arsenius his owne deacon In this wee have a cloud of witnesses many companions in this affliction Wee may happily keepe out of the clawes of men but wee shall never keepe out of the jawes of men The servant is not above his master Daemonium habet he hath a devill audit Dominus patitur audit servus indignatur this heares the master and puts it up quietly this heares the servant and stormes at it impatiently 3. Men speake against us but God speakes for us It is Origens observation Nunquam tantas laudes dixit Deus de Mose ac postquam Miriam Aaron ei maledixerunt God never spake so much in the commendation of Moses as when Miriam and Aaron discommended and spake evill of him Were ye not afraid to speake against my servant even against Moses They disprayse God prayses what neede we to regard them 4. What is our rejoycing save the testimony of a good conscience there is joy within why should there be sorrow without Those pratling tongues croake in our eares like Ravens an excusing conscience sings like a Nightingal in our hearts let this inward musicke countervaile the outward jarring for a good conscience is a continuall feast 5. Consider him that endured such speaking against of sinners hee that knew no sinne boare the contumelious speeches of sinners shall not wee that bee sinners beare the reviling speeches of sinners 6. We are no losers but gainers by it Blessed are ye when men hate you when they separate you and revile you putting out your name as evill for the Sonne of mans sake rejoyce and be glad behold your reward is great in heaven Hereunto accords that worthy speech of S. August Quisquis volens detrahit famae meae nolens addit mercedi meae Whosoever willingly detracts from my good name doth unwillingly adde to my reward in the Kingdome of heaven therefore let us be so farre from vexing at them as rather let us rejoyce in them This is the least though it be fowle enough there follow greater from words he goes to actions 1. He receives not the brethren himselfe 2. He forbids them that would 3. Hee casts them out of the Church Yet he doth not simply say he receives not the brethren but not content with his malicious prating still he goes on from one degree of sinne to another There is a kinde of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of covetousnesse in sinning a covetous man is not content with that which he hath though he have the riches of Craesus yet still he would have more So hee that hath begun to drinke of the water of sinne must needs drinke more and more Haman was not content to put Mordicay to death that refused to bow to him but he must needs have the lives of all the Iewes in the provinces of Ahasuerus Herod was not content to kill Iames the brother of Iohn with the sword but he clapt up Peter into prison intending to serve him with the like sawce The Iewes at Thessalonica could not be content to have persecuted Paul in their owne Citty but they must pursue him to Berea likewise One witch-craft one adultery would not content Iesabel her
he shewes the equity of it they were a blind ignorant and perverse people that would not heare mee therefore I was worthily grieved with them They are a vagrant and wandring people straying out of the way He doth not say they have erred but erre continually erring ever Not in their outward lives and conversations only but in their heart which carryeth the whole man after it there hee points out the fountaine of this sin the corruption of their hearts If the heart be blind the whole man must needs be blind Wayes that is my lawes and commandements These bee the wayes wherein wee ought to walke or my workes quia per ea ad nos venit to impart his benefits to us and to open himselfe to us They had meanes enough to come to the knowledge of my wayes my servant Moses and others were ever teaching of them but they willingly continued ignorant and would not know my wayes For this cause I have cast them off this is that corruption which is in us all by nature an ignorance of the will of God that carries us from Gods wayes to the Devils wayes Ephes. 4.17 18. Yet there is in men a double ignorance the one is simplex insita the other is composita affectata All by nature erre and are drowned in ignorance Paul saw at Athens an inscription on an Altar ignoto deo but many of them if God send the candle of knowledge amongst them skip for joy and imbrace it with both armes Others though they live in those places where the light shineth before their eyes where there is continuall preaching yet they remaine ignorant still some through carelesnesse and negligence not regarding it others even upon will and stomacke they close up their eyes and will not see the light Such were many of these Israelites they would not know the wayes of God A fearefull thing to live in the Church where God is preached and not to know him VERSE 11. WHereupon God proceeds to a definitive sentence against them which he ratifieth with an oath Seeing they be such an obstinate people hee doth not say but sweare not in sport and merriment but being much moved hot and angrie against them for their sinnes If they shall enter Constructio est defectiva ad modum irati qui truncat verba sua it is a passionate speech when a man is so moved as that hee cannot bring forth his words an usuall Aposiopesis Something must be supplyed If they shall enter into my rest let mee be counted no GOD let mee never be believed hereafter The suppressing of these imprecations doth argue that they should bee seldome used by us So did Abram Gen. 14.22 Christ Mar. 8.12 Saul 1 Sam. 14.44 whereas we in our anger cannot containe our selves but furious speeches come by and by out of our mouthes If I be not even with him I pray God I may sinke where I stand never enter into the kingdome of heaven c. We should not be so rash in producing of them God as ye see sweares so may wee doe if we could keepe our selves within those limits that he did 1. God sweares seldome the Scripture doth not bring him in swearing often at every word as we doe 2. When God sweares it is by himselfe by no creature wee sweare by bloud wounds fire bread cheese c. 3. It is a matter of weight that makes God sweare he doth not sweare upon every trifling occasion as wee doe it was a matter of importance that made him sweare now even the establishing of his justice that men should beware how they provoke him by their sinnes 4. God sweares not rashly in heat and choller as wee doe if our bloud be stirred then wee sweare vengeably Though it be here said hee sware in his wrath yet it was a just and advised anger not a cholericke furie as ours is There bee two things that make God sweare the one is the confirmation of his mercie and gracious promises to his Children Hebr. 6.17 The other is the strengthning of his justice and threatnings against the wicked as in this place and let us beware when God sweares If the King doe not only say such a man shall dye but sweares to it then there is little hope of life for him God hath not only said but sworne that all contemners of his word that harden their hearts against it shall perish eternally Therefore there is no dallying let us looke to it An horrible sinne that wrings an oath from God It is called his rest because he in his eternall counsell prepared it for them and promised it to them long agoe and it was he that brought them into that rest This rest is double 1. The Land of Canaan which is called a rest in regard of their continuall toyles and turmoyles in the wildernesse where they were alwayes molested with flitting up and down but when they came into this land they should rest Heere they rested under their Vines and Figtrees hence it hath the name of rest 2. By it also is meant the Kingdome of Heaven where wee shall rest with Abraham Isaac and Iacob for ever Now were all they that dyed in the wildernesse excluded from that rest too no. Moses never came into the Land of Canaan yet he came into the Kingdome of Heaven I dare not say that all that were overwhelmed with the flood went to hell nor that all were deprived of the celestiall Canaan that missed of the earthly but the wicked persisting in their sinnes without repentance undoubtedly lost both The cause why they were deprived of this rest was their stubborne contempt of God in his Servant Moses speaking to them from time to time He perswaded them by a true and lively faith to depend upon God assuring them that as he had promised them the Land of Canaan so what difficulty soever came he would one day put them into a peacefull possession of the Land but they would not beleeve it when any thing crossed them then they would goe to Aegypt againe Therefore let us take off that sinne that we be not partakers with them of the punishment As Christ said behold a greater than Salomon is heere So say I of the ministery of the Gospell a greater than Moses is heere If the ancient Israelites lost the land of Canaan and some of them the Celestiall Canaan too for despising Moses and for murmuring against him and grieving him how shall we escape that contemne Christ the Apostle and High Priest of our profession which is so farre greater than Moses as the Sonne and heire of the house is above the servant in the house Christ spake by Saint Paul and the rest of the Apostles in their time and he speaketh by us which are His Ambassadours at this day therefore harden not your hearts against his preaching least he shut you out of his rest but reverently embrace his preaching let Christ enter into your hearts by His Word
and Spirit that ye may have rest and peace of conscience in this life and be received up into his everlasting rest where ye shall never be molested any more in the life to come Now followes the application of the former testimony wherein 1. A naration of the use that we are to make of it 2. A further declaration or exposition of it à 16. to the end In the use 1. An admonition 2. A reason In the admonition 1. A disswasion from the poyson of infidelity that was the bane and destruction of the Israelites 2. A perswasion to a mutuall exhorting and stirring up one of an other which may be a counter-poyson against infidelity In the disswasion the manner and the matter of it VERSE â—â— 1 FOr the manner he gives them a caveat to take heede of it See to it it is a dangerous vice therefore beware of it 2 Hee drawes them to the embracing of this caveat by a loving title given to them One brother should be carefull of the good of an other I count you as my brethren in the Lord Iesus having all one Father and one elder brother Christ Iesus therfore I could not but in love give you this watchword And what is the substance of it whereof should they take heed sooner or later at no time they must forsake Christ. There is no time for them that be on the Sea to make shipwracke especially when they bee neere the haven you have begun long agoe to give up your names to CHRIST continue with Him and forsake Him at no time In any of you For mine owne part I love you all and would be loath that any of you should perish What he doth not say an evill eye an evill tongue an evill hand but an evill heart that is the fountaine of all And least they should be ignorant what kinde of evill heart hee meaneth hee addeth of infidelity that is according to the Hebrew phrase an evill unfaithfull heart that is possessed with infidelity as the hearts of the Israelites were What to doe what will infidelity cause us to doe it will produce a lamentable effect if we looke not to it it will make us depart from the living God to leave His campe and to goe to the enemies campe that is the nature of the Word From whom from God to men from him that liveth for ever to them that continue but a while this is the horrible sin of infidelity these fruites it hath therefore let it be eschewed by us all The conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 7. is to be referred hither as if all the rest had beene included in a parenthesis Wherefore as the HOLY GHOST sayd to them of old time so say I to you now beware that the same unfaithfull heart bee not in you that was in them 1 Heere we are taught that we of the new testament must make use of the examples that bee in the old Whatsoever things were written afore time were written for our learning Rom. 15.4 Hence it is that Noahs flood wherein the whole world was drowned that the destruction of the Sodomites the overthrow of Tyre and Sydon Lots Wife and such like are mentioned in the writings of the Evangelists and Apostles and Saint Paul in this place will have them to beware of infidelity which was the overthrow of their fathers We reade the Scriptures cursorily to be acquainted with the History that we may be able to talke of it but we make not that profitable use of them for the reformation of our lives as we ought to doe If any in the time of the Law have beene punished for any sin let us take heede of that sin 2 Whereas the Apostle chargeth us especially to take heede of an evill and unfaithfull heart it gives us to understand that every Christian is to looke most carefully to his heart It is good to set a watch over our eyes hands feete tongues but chiefely for to set a watch over our hearts Keep thy heart with diligence omni custodia The heart carries all the body as the great wheele in a clocke doth the whole clocke therefore let us all have an eye to it that it bee in good temper Out of the heart come Murders Adulterie all kinde of mischiefes therefore let us take heede to our hearts It is a folly to goe about to stop the streame if the fountaine remaine unstopped A beautifull apple is not worth a straw if it be rotten at the Core The roote of the tree is especially regarded by every good husband that there be no wormes in it otherwise it is a folly to looke to the branches Let us that be Christians sift and examine our hearts let us labour to purge and clense them especially let us take heede that the worme of infidelity which will cause us to depart from God be not breeding in them That is the maine point that he aymeth at Infidelity is a grievous sin As faith is the greatest vertue so infidelity is the greatest vice Christ could doe nothing among His owne brethren for their unbeliefe sake Matth. 13. ult Infidelity is a barre to keepe out Gods blessings Our Saviour after His Resurrection reproved the eleven Apostles for their infidelity Marke 16.14 The Holy Ghost shall rebuke the world of sin because they did not believe in Christ Iohn 16.9 The Iewes were cut off for their infidelity and we that bee Christians stand by faith Rom. 11.20 The noble man that would not believe Gods promise was trodden under feet in the gate 2 Reg. 7.17 The ancient Israelites whom God brought with a mighty arme out of Aegypt perished in the wildernesse for their infidelity and never set a foote into the promised land Therefore take heed there be not in any of you an unfaithfull heart shall we not believe God shall we make him a lyer hath he said it and shall He not do it Let us not upon the sight of every difficulty murmure against God as the Israelites did and cast away the hope wee have in His mercy and power but let us at all times and in all extremities trust in Him Let us never depart from Christ Iesus which is the high and living God as the Israelites did Will ye also goe away sayd Christ to his Apostles no sayes Saint Peter in the name of the rest Lord whither shall we goe thou hast the words of Eternall life There is no name under heaven whereby we can be saved but the name and power of Christ. Therefore let us not depart from Christ to Moses to circumcision and other Iewish ceremonies to seeke salvation by the observation of the law but as wee have begun to fight as Souldiers under Christs banner so let us continue fighting to the end Let us never depart from this our Captaine Let not the assaults of Satan the allurements of the world honour riches preferment let not the sweet pleasures of the flesh carry us away from Christ