sin as we have but the greatest of all is his owne goodnesse and mercy Isai. 9.6 Iohn 3.16 Both had sinned Angels and men Why was Christ made a man to dye for men and not an Angell to redeeme Angels from everlasting death because it was his owne good will and pleasure his singular love to mankinde Let us therefore magnifie him for it from generation to generation Some as Augustine observeth tooke occasion from hence to be proud and insolent See Christ tooke on him our nature not the Angels therefore we are exalted above Angels we have just cause to thinke highly of our selves As if a sick man should boast the Physitian came to my house not to my neighbours therefore I am a better man than my neighbour the reason why Christ tooke on him thy nature not the Angels was because thou wert sick of sin so were not the good Angels Neverthelesse it is a preferment to us that Christ should assume our nature to his our corruptible nature to his incorruptible as if a King should take the patcht cloake of a beggar and annex it to his royall cloake decked with Pearles and precious Stones Now as Christ hath honoured our nature in becomming man so let not us men dishonour our owne nature by drunkennesse uncleannesse covetousnesse nor by wrangling and contending one with another Christ hath graced our nature let not us disgrace it VERSE 17. WHereupon he returnes to his conclusion which he would have to be infixed in our memories I will declare thy name to my brethren which he could not doe unlesse hee were a man as his brethren are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debuit he ought because it was his fathers will and his owne will too necessitate non coactione In all things appertaining to the substance not to the corruption of our nature He was like unto us in all things sin only excepted He was like to us in all the faculties and members of soule and body He had the same affections that we have yet unstained with sin We are sorrowfull so was He My soule is heavie to the death We are joyfull so was He Luke 10.21 In that houre Iesus rejoyced in spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are zealous so was He the zeale of thy house hath eaten me up We are hungry so was hee Marke 3.5 Wee wonder at all things so did He. We are afraid of death so was He My soule is heavie to the death Come to the Body We are little ones grow in stature so Christ Luke 2. ult We are hungry thirsty sleepy so was He He slept in a Ship Mat. 8.24 not in a Church We are weary so was he He rested himselfe on Iacobs-Well Iohn 4 6. We dye so He died also As He is like to us so let us be like him in meekenesse patience charity in praying for our enemies Brethren All are his brethren quoad naturam the faithfull quoad gratiam Iohn 20.17 He will not be ashamed to call us Brethren at the day of judgement Mat. 25.40 and shall not we call one another brother The King and Subjects are brethren the Ministers and their People rich and poore are brethren and let us not be snapping and snarling one at another but live lovingly together as brethren Both members are unfolded in the words following that is he was a faithfull High Priest Appertaining to God In divine not in humane matters The High Priest made an attonement for the people Levit. 16. So did Christ for his people GOD and man were fallen out Christ made us friends God was displeased with us he pacified his wrath towards us which the Father by an audible voice witnessed from heaven Matth. 3.17 This is my beloved Sonne in whom I am well pleased How by the bloud of his Crosse which was Gods bloud Acts 20.28 We were not redeemed with corruptible things as silver and gold but with the precious bloud of Christ as of a Lambe without blemish and without spot 1 Pet. 1.18 19. In many things we offend all who then can be saved our sins for number exceed the sands of the Sea the least sin is sufficient to throw us into hell without Christ. But by Christ we are reconciled to his Father and have peace with him Col. 1.20 Luke 2.14 Rom. 5.1 Oh I have sinned but 1 Iohn 2.2 Christ is the propitiation for our sins Worthy then is the Lamb the Lord Iesus to receive all glory Men at Christ-masse use to take a greater liberty to sin to quaffe swill and carowse to open the floud-gates of all impiety but the consideration of Christs comming into the world should be a bridle to restraine us from sin Christ came now to make a reconciliation for our sins and shall we plunge our selves deeper into the Sea of sin God forbid The love of Christ should constraine us to forsake sin it should not make us wallow in the filthy puddle and sinke of sin Wilt thou make much of the knife that cut thy Fathers throat David though he longed for the water of the Well of Bethlehem yet when it was brought to him by three of his Worthies he refused to drinke of it saying Is not this the bloud of the men that went in jeopardie of their lives 2 Sam. 23.17 Sin cost the bloud of Christ let us not then drinke iniquity like water VERSE 18. HEE prosecuteth the former branch touching mercy As CHRIST was like to us in nature so hee was tempted as we are Saepius ipse miser miseris succurrere disce Art thou tempted whether thou art the child of GOD or not A shrowd temptation wherewith the best men and women are shaken So was CHRIST If thou beest the Sonne of God the Devill calls it into question and would have had CHRIST to doubt of it Art thou tempted with povertie with want of things necessarie for this life So Was Christ from his Cradle to his grave he was borne in a stable laid in a cratch had not an hole to hide his head in he had no money in his purse but was faine to send to the Sea for some he kept his Passeover in an other mans chamber was buryed in an other mans grave Art thou tempted with malevolent tongues with some that are ever rayling on thee So was Christ hee was termed a Wine bibber a glutton c. Art thou tempted with sicknesse the toothach the headach the cholike the gout c. We never read that Christ was sicke because he had no sinne in him yet being clothed with our nature hee knowes what belongs to paine and will succour us in all our distresses Art thou persecuted Herod sought his life as soone as he was borne A rich man that hath a good fire continually in his house a table furnished with all delicates that lyes soft on a bed of dowlne he cannot so well pitty a poore man as one poore man may doe another CHRIST being rich would become poore he would bee a man
though we be never so rich have never so many bags of gold and silver lye on beds of downe have never so many friends and Physitions about us yet if the worme of conscience lye gnawing on us for our sins our murders adulteries drunkennesse c. That we have no hope that Christ died for them in what miserable case are we The Hypocrite would give 1000. Rams 10000. Rivers of Oile the fruit of his body for his soule as a man that is dangerously sick would give any thing for health so a man that is oppressed with the burthen of his sins would give any thing that they were removed Now CHRIST IESUS alone hath purged us from our sins Apply this purgation to thy selfe by the hand of a true and a lively faith and then thou art a happy man if CHRIST had not purged us from sin we had fried in hell for ever Therefore let us magnifie the Lambe that was killed for us and give prayses to him for ever Worthy is the Lambe who hath purged us from our sinnes to receive power and riches and wisdome and strength and honour and glory and blessing Againe hath Christ purged us from our sinnes and shall we tumble in them Hath the Physitian purged thy body and made thee whole and wilt thou by ill diet make thy selfe sick Christ the heavenly Physitian hath purged us from sin that made us sick to death and shall we run into sin againe O that men would effectually consider of this great benefit the purging of our sins by Christ Who hath purged us not an Angell but the Son of God with what hath He purged us not with the bloud of Martyrs but with His owne bloud to what end hath He purged us not that like swine we should still wallow in the myre of our sinnes but that we should be an holy Nation a royall Priest-hood a peculiar people to Himselfe zealous of good workes Therefore as CHRIST hath purged us from our sins so let us hurle away our sins and have nothing to doe with them least we crucifie againe the Lord of life That proverb is knowne to us all the Hogge to the myre a Hogge is washed cleane and faire he runs into the myre againe what a filthy sight is that So it is for one whom Christ hath purged from sin to returne to them againe a Dogge to his vomit Who can abide to see a Dogge take up that which he hath cast out of his belly and a loathsome sight it is to see men daily yea hourely to take up the Vomit of their old sins againe How hath Christ purged us from sin when as sin still remaineth in us all If we say we have no sin we deceave our selvs c. The answer is easie there is in sin materia forma the matter still remaines to exercise us withall but the guilt that is the forme of sin which gave an esse to it that is taken away by Christ. In so much as we may say death where is thy sting hell where is thy victory the strength of death is sin but thankes be to God which giveth us the victory through our Lord Iesus Christ. The sixth and last Argument to prove the deity of Christ is taken from His exaltation which is fitly inferred upon the former humiliation He that sitteth on the right hand of the Majesty on high is GOD but CHRIST sitteth on the right hand of the Majesty on high Ergo. He doth not say standeth that belongs to Servants and inferiors but he sitteth Kings Senatours Iudges sit when they heare causes He sits not at the commandement or appointment of another but of Himselfe He knowes His place and takes it not at the left hand but which is higher at the right hand His fathers equall Regia majestas the Kings Majesty is more magnificent then to say the King Prov. 25.27 Scrutator majestatis opprimetur à gloria Heb. 8.1 We have such an High Priest who is set on the right hand of the throne of the Majesty in the heavens Christ could not purge our sinnes but by dying He was faine to shed His bloud and to dye for us yet He rose againe ascended into Heaven and fitteth on the right hand of the Majesty on high Out of this we have two notable comforts 1 If Christ sitteth above in the highest places then he beholdeth all things here below A man that is upon the top of some high Tower may see farre and Christ being in the high Steeple and Tower of Heaven can see all things on the earth He that is upon the top of an high Tower may see men but he cannot discerne who they bee Christ sees them and discernes them too If the wicked bee laying of plots and snares against His Children Christ being in Heaven sees them and in due time will overthrow them and He that sitteth in Heaven laugheth them to scorne This is a singular comfort that our Head King and defender is in Heaven and hath equall Power Glory and Majesty with God If thou hast a friend in the Court that sits daily by the King and is in favour with him wilt thou care for any in England we have a friend that siteth on the right hand of God and hath all power in Heaven and earth therefore let us feare nothing he will keepe us none shall doe us any harme but it shall all turne to our good in the end 2 As Christ sitteth in the heavens so we shall one day sit there with Him Many shall come from the East and from the West and from the North and from the South and shall sit downe in the Kingdome of God Yee shall sit on the twelve Seates and Iudge the twelve Tribes of Israel Which is not spoken of all the Apostles for Iudas never sate there nor yet of the Apostles onely but of all Christians Know yee not that wee shall judge the World wee shall one day sit in Heavenly places with Christ wee sit there already in our head but we shall likewise sit there in our owne persons with our head Let this comfort us against all the calamities of this life here the children of God are oftentimes made the wickeds footstooles they sit on them and tread on them no reckoning is made of a godly man A rich man that is a common drunkard and whore-master shall be more esteemed of by many then a godly poore man Here they sit as forlorne persons none regards them Many times they sit weeping and wayling for their sinnes for their children for crosses in goods in bodies in good name the wicked deriding them jesting at them making songs of them in the Ale-houses but let this comfort us against them all how contemptible soever we sit here wee shall sit with CHRIST IESUS though not in that degree of glory yet in the same kingdome of glory with him for ever VERSE 4. THe Iewes in generall were bitter enemies to Christ
them they were not personally united to them as ours are Otherwise there is no great difference no not betweene the Angels and us How are wee to magnifie God that hath so highly exalted man The consideration hereof should cause us to lead a life in some acceptable measure worthy of that honour whereunto we be advanced We are not much inferiour to the Angels yet a number of our lives are as ill nay worse than bruit beasts The Oxe knowes his owner the Asse his masters crib but wee will not know love and feare that God which feedeth us A Dogge will love his Master that makes much of him wee will not love no not those that deserve well at our hands A Dove will keepe her selfe to her owne mate many of us will not keepe our selves to our owne Wives bring an horse to the water to the sweetest water in the world he will drinke no more than will doe him good we are excessive and more than brutish in drinking all places ring of this sinne this beastly sinne of drunkennesse what a vile thing is this How doe wee forget our selves Hath GOD made us but a little inferiour to the Angels and shall we live like bruit beasts and give over our selves to all uncleannesse How doe we disgrace that worthy estate whereunto God hath advanced us As we draw neere to the Angels any kinde of wayes so let us so farre as is possible lead an angelicall life with the Angels in this world that we may remaine with them in the world to come Thou crownedst him He shewes wherein our excellency doth consist he hath made him a King and set a Crowne on his head With many glorious gifts that are a wonderfull honour to man both externall and internall especially with the knowledge of CHRIST wherein consists eternall life One part of that glory is that he hath a Soveraigntie and dominion over all creatures which was given him at the creation Genesis 1. renewed and ratified by GODS seale after the floud Genesis 9. enlarged no doubt to the faithfull by CHRIST 1 Cor. 3.21 VERSE 8. VNder his feete This agreeth to all men in generall to the faithfull in speciall whom God hath made Kings and Lords over all his creatures by CHRIST But principally it is to be understood of our SAVIOUR CHRIST who is the chiefe Lord of the world the King and mediatour of the Church he hath all power in heaven and earth All things yea even the Devils themselves are put in subjection under his feete God hath given him a name above every name that at the name of IESUS every knee should bow Phil. 2.9 We also by him because wee are members of his body and his brethren we have an interest to all creatures all things throughout the wide world are ours The heaven the earth the birds the beasts the fishes the trees the flowers are ours Death is ours the very Devill himselfe is our slave and subject God hath put him under our feet 1. Here we may behold the dignity of Christians all things by IESUS CHRIST are under our dominion O what a bountifull GOD is this that hath given us so large a possession Let us sound forth his praises for it and use his liberalitie to his glory As God said to Peter arise kill and eate when the sheete full of all kinde of creatures was let downe to him from heaven so doth hee say to us all we may freely eate of all creatures whatsoever but let us not abuse GODS creatures to his dishonour and our destruction Let us use them soberly religiously to make us more cheerefull in the service of our God 2 Let us not stand in a slavish feare of any creature of the stars the windes no not of the Devils themselves for all are put in subjection under our feet by Iesus Christ that loved us and hath given us a superiority over all we shall be conquerers over them all a singular comfort to the faithfull Satan may tempt and assault us but God will tread him under our feet 3 For this dominion let us thanke the Lord Iesus Christ. Of our selves we are worth nothing starke beggars in CHRIST and by CHRIST we have all that we have Let us magnifie him for it Then he concludeth from the generall to the speciall If all things be subject to him then nothing is exempted from his Dominion no not the Angels themselves To the former the adversaries againe replied thou talkest of a glorious Empire Rule and Dominion whereunto Christ is advanced but it is an imaginary conquest for we see not all things subdued to him The Kings and Princes of the earth cast away his yoke and submit not themselves to the Scepter of his Word Satan and his instruments rebell against him sin and death still play the tyrants and are not subdued to him VERSE 9. TO that he answers 1. Though we see it not yet all things may be subject to him we see not God yet there is a God we see not our owne soule yet we have a soule Here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a difference betweene videre and cernere wee doe discerne so as it cannot be denied a man may see a thing and yet not discerne it 2 He answers it by a distinction of submission or subjection The one is externall conspicuous to the eye of the world the other internall seene by the eye of faith Christ's kingdome is not of this world it is not temporall but spirituall all things are subdued to him though he suffer his enemies for the triall and exercise of his children to tyrannize over them for a time A Beareheard may have a Beare under his rule and authority though he suffer him now and then to range abroad so hath Christ the Devill Yet we see Iesus that was made a little lower than the Angels through the suffering of death to be crowned with glory and honor These words Through the suffering of death may be referred to that which goes before or followes after after he had suffered death he was crowned with glory as Phil. 2.9 But rather refer them to the former he was made a little lower than the Angels through suffering of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little while refer it to the time that is during his death passion continuance in the grave 3. dayes and 3. nights all this while he was inferior to the Angels not at the time he lived upon the earth for Mat. 4.11 The Angels Ministred to him as servants to their Lord. But in his Passion and Death the Deity withdrew his power and the humanity was left alone then he was lower than the Angels the Angels are immortall and dye not Christ was mortall and died in that respect he was inferior to them But he was afterwards exalted to all glory and dignity placed at the right hand of God and so superior to the Angels We that are the faithfull see him
crowned with glory and honour in that he raised up himselfe from the dead ascended into heaven in a cloud in the sight of his Disciples the Angels attending on him in that Stephen saw him sitting at the right-hand of God in that he sent downe the Holy Ghost from heaven and by a few simple men to look to through the preaching of the Gospell conquered all the world We may all see him crowned with glory and honour Thus he is higher than the Angels though through the suffering of death he was for a time lower than they Christ truly suffered death not phantastically in a phantasticall body as the Manichees and Apollinarists dreamed he felt and indured the bitter pangs of death Which is illustrated by two causes the efficient and finall the efficient is the grace love and mercy of God Iohn 3.16 the finall that as much as lay in Christ all men might be saved CHRIST's death was sufficient for all 1 Tim. 2.4 effectuall only to them that beleeve Isay 9.6 Mat. 26.28 Physick is offered to many sicke Patients that may doe them good if they will receive it but many are so froward that they will none of it the fault why they doe not recover is not in the physicke nor in the Physitian but in themselves so CHRIST offers the soveraigne medicine of salvation purchased by his death to all but some reject it and will not beleeve it can save them It is effectuall for all those that be sanctified that be his brethren as it is expounded afterwards Whereas it is said that Christ tasted death therein he dealt as the Physitian doth he needs not the physike prepared for his patients yet the better to induce them to take it he tastes of it himselfe before their eyes So death belonged not to Christ because he had no sinne yet he would taste of it that we might be more willing to taste and drink of that cup. The Metaphor must not be pressed too farre as if Christ did but sip and taste of the cup of death as a man tastes vinegar but drinkes not of it for he swallowed it up quite 1 Cor. 15.54 It is a borrowed speech Death is resembled to a cup whereof CHRIST did taste let this cup passe from me This hath reference to the time that hee continued in death not to the sharpenesse of his death They that taste of a thing tarry not long at it their lips are quickly removed from it so CHRIST did not continue long in death not past three dayes and three nights hee did but tast as it were of it and so away yet he truly dyed and it was a most bitter taste to him Thus the tasting of death was no dishonour but an honour to Christ. By it hee brought many to eternall life for all that hee is above the Angels and all other creatures whatsoever CHRIST hath tasted of death before us therefore let not us that be Christians be too much afraid of death There is a potion brought to a sicke Patient which the eye loathes and the mouth distasts The poore sick man is loath to drinke of it the Physitian takes it into his hand tasts of it before his eyes by that he is encouraged to receive it so is it with us death is a sowre cup which nature abhorreth we are all unwilling naturally to drink of it but for so much as Christ our loving and heavenly Physitian hath tasted of it before hand let us not be afraid of it The godliest men in the world cannot but in some measure feare death Christ feared it Et non est fortior miles quà m Imperator yet let this be as Sugar to sweeten this bitter Cup to us CHRIST tasted of it and overcame it so shall wee doe by his vertue and power As after the receit of a purgation the body is the better more sound than before so after we have drunk this bitter Cup of Death both in soule and body we shall be the better farre more glorious than before therefore let us be willing whensoever it shall seeme good to the Lord for us to taste it All of us should have died eternally At what time thou eatest thereof thou shalt dye both thou and all thy posterity Wee should have trodden the Winepresse of GOD's wrath and beene tormented with the Devill and his angels in the lake that burneth with fire and brimstone for ever but CHRIST hath tasted death for us all O the wonderfull and unspeakable love of Christ as if a company of Traytors were going to the Scaffold to be executed the Kings Sonne should step forth to dye for them what an admirable thing were that We by nature are enemies to God traytors to his Majestie the Son of the King of Kings comes from heaven and dies for us Is not this to be admired of us all scarce will any dye for a righteous man we were unholy unrighteous defiled with the scab of sin in soule and body yet the Lord Iesus died for us Life is sweet who will dye for his friend but will any dye for his enemy The consideration of the death of Christ should occupie our mindes continually we should ever be thinking of it it should cause us to be alwayes singing of that song Worthy is the Lambe that was killed for us to receive all honour c. But why did Christ tast death for us what moved God to send his Son to dye for us Surely his owne grace mercy and favour eternall life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So God loved the world that he gave c. There was no goodnes in us that might procure Christ to die for us no praevisa opera nor praevisa fides it is the grace of God that we are preserved from eternall death by grace ye are saved not by workes Let us not part stakes with the Lord give halfe to our selves and halfe to him but let us ascribe the whole praise of our salvation to the grace of God alone not to us O Lord not to us but to thy owne name and mercy in thy Sonne Christ Iesus be given all praise for ever and ever VERSE 10. NOw he descendeth to Christs humanity by preventing an objection of the adversaries Well you have affirmed Christ to be God above the Angels and all other creatures and that his suffering of death was no derogation from the glory of his Deity but a declaration of Gods grace and mercy to mankinde by his death to preserve men from death eternall but seeing hee was GOD what need was there that hee should become man suffer afflictions and dye Hee might have saved men by the power of his Deity yea even by his bare and naked word whereby he made all things at the first Answer indeed GOD being omnipotent might have saved mankinde if it had seemed good to him by some other meanes than by the incarnation and death of his Son yet this seemed to be the most fit and convenient
to come VERSE 10. ALL interpreters with one consent expound this of all the faithfull for hee that believeth in Christ hath eternall life he is already in this rest from all his workes wherein hee was occupied and busied in this life as God did from all his workes of Creation after he made the world I will not deny but that this is the scope of the place yet not the direct meaning and exposition of it 1. The illative conjunction argues that this is a reason for the confirmation of the former conclusion which this doth not 2. In some greeke copies there is the pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poynting out some particular man therefore it is better to expound it first and principally of our Saviour Christ then secondarily of all true Christians He that is Iesus Christ our true Ioshua that conducteth us into the Celestiall Canaan as he did the Israelites into the earthly He that is now entred into his rest from his hungring and thirsting from his working in the trade of his supposed father from his travelling up and downe from towne to towne in the preaching of the Gospell from his sweating of bloud from the paines that he susteined on the Crosse he hath ceased from all these workes as God did from his and where the body is thither shall the Eagles be gathered where the husband is there shall the wife be where the head is there shall the members be Christ his entrance into this rest is a certaine pledge of our entrance into it The name of rest is cheerefull to us all especially to those that have travelled sore all the day long Al men desire to live in rest Hence it is that the Kingdome of Heaven is set forth to us by it Blessed are the dead which dye in the Lord for they rest from their labours And we say among our selves when a man is dead he is at rest O sweet and comfortable rest The tongue of Men and Angels is not able sufficiently to expresse it 1 We shall rest from the labours of our calling wherewith we are turmoiled The Husbandman shall follow the Plough no longer the Weaver shall sit no longer in the cold in his Loome the Clothier not ride up and downe in the raine frost and snow about his wooll and cloth the Preacher shall no longer be turning over bookes and taking paines in his study and pulpit we shall ride no more to market to buy corne to make provision for our houses we shall no longer take thought for our selves our wives and children we shall have all things provided to our hands and eat of the hidden Manna and of the Tree of Life in the Paradise of God for ever 2 We shall rest even from the workes of Religion which are now Charrets to carry us to Heaven We shall no longer be turning over the Bible in our Houses catechizing and instructing of our Families no more go many a mile in the dirt and wind to the Church shall no more be praying with cries sighs and teares thanksgiving shall remaine in Heaven It shall be all our worke to be praising of God but petitions shall then cease no need of the Ship when wee be in the Haven 3 We shall rest from the workes of sin here in many things we sin all Noah is sometime overtaken with wine David fals into adultery and murther Peter into the deniall of Christ Paul and Barnabas are at jarres betweene themselves The good that we would doe that doe we not and the evill we would not that doe we Sin makes us to cry out like tired Porters O miserable men that we are c. Then wee shall rest from all sinne and be like the Angels in Heaven for ever 4 We shall rest from all the crosses and calamities of this life There shall bee no banishment no imprisonment no hunger nor thirst neither any leading in captivity or complaining in the streets no sword of the enemy to feare no railing and slandrous tongues to grieve us no discontents in our children and servants no sicknesses diseases nor head-atch tooth-atch agues dropsies gowts c. All ease in all parts and members of the body all joy and comfort in our soules Then the Devill that roaring Lion that walkes about continually seeking how to devoure us shall be utterly cast out he shall have nothing to do with us any more 5 We shall rest from death It is a worke to dye it is a maine enemie with whom we struggle But then this last enemy shall be put under our feet death shall be swallowed up into victory O what an excellent rest is this This world is like Noahs Dove which could finde no rest to the sole of her foot Gen. 8.9 It may be we may have here a rest for a time a man may be free from sicknesse a yeere or two but there we shall have rest for ever Here is some wormewood in our sweetest honey some coliquintida in the pot of our mirth but there shall be joy without sorrow happinesse without misery Let us all long after this rest let us not only wish with Balaam that we had it but let us take the way that leadeth to it and that is a straight and narrow way The broad way of pleasure and delight leads us to hell where the rich man lay in infinite torments The narrow way that leadeth to rest where Lazarus is in Abrahams bosome Let us therefore mortifie sin subdue our stubborne lusts and rebellious affections let us if need be suffer afflictions for the name of Christ that we may one day enter into this rest where all teares shall be wiped from our eyes for ever Now he stirs us up to take a course for the obtaining of that rest It is a folly to know that there is a fine and delicate Countrey unlesse we our selves may goe into that Countrey So it is to small purpose to know that there is an Heaven unlesse we may be partakers of it Where 1. A commendation of an heavenly study to us 2. Certaine spurs to prick us forward to this study The spurs are three strong and forcible arguments 1. Is taken from a fearefull example 2. From the Ladder whereby we climbe up to this rest which is the Word of God 3. From the omniscience of God that sees whether we study it aright or not VERSE 11. THE studie is commended to us in these words He doth not say goe to heaven thinke on this rest now and then at leasure talke of it but let us study labour c. He doth not say study ye but us S. Paul himselfe must be a Student in this businesse Not loiter but study and labour not to take a view of this rest but to enter Not simply say into any rest but into that rest that noble worthy famous and renowned rest spoken of before where we shall rest with God his Angels and Saints for ever There be rests in this world
GOD upon him by his disobedience we pulled the wrath of God on us when he gave place to the suggestions of the Devill we gave place to them when he rebelled against God wee rebelled against him because hee was not to bee considered as a private man but as the roote and fountaine of all mankinde When Adam was created in righteousnesse and true holinesse after the Image of God wee were then created as glorious Creatures as hee When Adams body was framed out of the dust of the earth our bodies were taken out of the earth when Adam received a dominion over the beasts of the field the birds of the ayre the fishes of the Sea we received a Lordship over all creatures when Abraham payd tithes the tribe of Levi payd tithes So we that be Christians may be affirmed to have done many things in Christ when hee did undergoe the burden of his fathers wrath wee sustained it when he fulfilled the law we fulfilled it when hee was crucified on the Crosse wee were crucified to sinne when he dyed we dyed his death was a token of our dying to sin When hee rose againe and ascended into heaven we his members rose againe and ascended into heaven When he payd the debt of sinne we payd it namely by him as by our surety Let us not then think much of the punishments inflicted on us for sinne that we have sicknesses and diseases yea that even poore tender infants of a weeke old are sicke Besides our owne sinnes wherein wee were conceived wherein wee grow up continually wee all sinned in Adam and when the sentence of death was pronounced against him it was pronounced against us all we were all guilty of damnation save that God in mercy hath saved many by his Sonne Christ Iesus CHRIST 's doings are our doings his obedience is our obedience his satisfaction is ours his merits are ours his righteousnesse is ours therefore though we bee poore in our selves yet wee are rich in him though we have nothing of our selves yet in him we possesse all things VERSE 10. HEere the Apostle shewes how Levi paid tithes to Melchizedec lest it might seeme a paradoxe he payd tithes to Melchizedec not in his owne person exclusivè but inclusively in Abraham he was in his loines potentialiter originariè as the Schoolemen speake as all creatures were in materia prima Levi was in the loines of Abraham secundum concupiscentiam carnalem Christus autem secundum solam substantiam corporalem Aug. lib. 10. de Genesi ad literam c. 20. Thom. part 3. q. 31. art 8. in semine est visibilis corpulentia invisibilis ratio in respect of the former Christ was in the loines of Abraham but not in respect of the latter But the soundest answer is Christ in this Antithesis is comprehended under Melchizedec which was a type of him not under Abraham therefore Christ is here considered as a taker of tithes in Melchizedec not as a payer of tithes in Abraham The scope of all is to prove the excellency of Christs Priesthood above the Leviticall Priest-hood wherof the Iewes so greatly gloried the Levits themselves payd tithes to Christ in Melchizedec therefore Christ's Priest-hood is by many degrees more excellent then theirs There was a worthy and glorious Priest-hood in time of the law there was an high-Priest in goodly apparell clothed with a white linnen Ephod that had a Miter on his head a faire breast-plate on his breast on which was written the names of the twelve tribes of Israel he went into the Sanctum Sanctorum once a yeare and offered up the prayers of the people Besides him there were a great number of Priests and Levites throughout all the townes and cities of Israel they offered the sacrifices of the people and made attonement for them before the Lord they taught the people and instructed them in the wayes of the Lord. Yet all these are nothing to our Saviour Christ hee excells them as much as the Sunne doth the Starres or the body the shadow They were all but shadowes of him hee is the true high-Priest which is a Priest for ever after the order of Melchizedec They were but men hee is God and man they sinfull hee without sinne they mortall he immortall their sacrifices were but figures of his sacrifice the bloud of Goats Lambes offered by them took away no sinne his bloud purgeth us from all sinne they received tithes of their brethren but they themselves payd tithes to Christ they prayed for the people in the Temple Christ prayes for us in heaven A most glorious high-Priest worthy to be honoured of us all Let us subject our selves to this high-Priest which hath made us Kings and Priests to God his father that we may reigne with him our Priest and King in the life to come Now if Melchizedec were so great a man how great is our Saviour Christ doth it you good to looke on the Kings picture then what delight would you take in the view of the King himselfe Melchizedec is but the picture Christ is the King and Priest indeed therefore let us all lift up our mindes to him Not Abraham alone not the Priests and Levites alone but all Kings and Princes yea all the Angels in heaven must stoope to Christ. Therefore let us all meditate in his greatnesse which may be a singular comfort to us that we have such a great King and Priest as Christ is who is greater than all creatures in the world Now he comes to Christ prefigured by Melchizedec In whom there is to be considered 1. His calling to the office of the Priest-hood c. 7. and 8.2 His exequution of that office c. 9. and 10. In his calling 1. The person called c. 7.2 The function whereunto he was called cap. 8. In the person called 1. The occasion why hee was called to this excellent Priest-hood ab 11. to 26. 2. A magnificent description of him that was called to it à 26. ad finem The occasion of his calling was the imperfection of the Leviticall Priest-hood Above the which the Priest-hood of Christ is advanced by foure arguments 1. From the change of the one and the firmenesse of the other Verse 11.12 13 14. 2. From the power and utility of the one and the weakenesse and inutility of the other Verse 15.16 17 18 19. 3. From the manner of the institution of them both the one by an oath the other without an oath Verse 20.21 22. The 4th from a difference betweene the Priests of them both they were many he but one they dyed he lives for ever which is amplified by an effect Verse 23.24 25. Then followeth the description of this our high-Priest Where there is a commendation of his person Verse 26.27 and of his Ministery Verse 28. VERSE 11. THe first argument from the change is illustrated by the cause and the manner thereof The cause was because perfection could not be obtained by it If we had been
profits of the world seldome or never thinking of the joyes of the world to come Who will serve a Master that is ready to dye Such a one as cannot preferre thee the world hath one foote already in the grave therefore let us serve him no longer CHRIST hath not redeemed us by the bloud of a Calfe Ram Sheepe c. not with the sacrifice of an Angell of his mother or any Saint but by the sacrifice of Himselfe no other sacrifice could save us Now as Christ in wonderfull love hath sacrificed Himselfe for us so let us offer up our selves as an holy sacrifice to him VERSE 27. THe application of the use is set forth by an elegant antithesis betweene the cursed condition of men by nature and the blessed condition of men by grace through CHRIST IESUS The lamentable condition of men by nature is double 1. They must all dye then there remaines a Iudgement for them Vnto the common death of men is opposed the death of our Saviour Christ that taketh away the sins of the world In regard whereof death cannot hurt the faithfull Vnto the fearefull judgment to come is opposed Christ's second comming amplified by the persons to whom he shall come by the manner how and the end of his comming Layd up in Gods secret Counsell Why for sin at what time so ever thou eatest thou shalt dye the death To all men It an indefinite proposition is equivalent to an universall Man that is borne of a woman is but of a short time c. that is every man Object 1 Cor. 15.51 Sol. That change shall be instar mortis Object 2. Lazarus dyed twise That was extraordinary ordinarily men dye but once But after this the judgement immediately without delay 1. The particular then the generall Then there is no Purgatory We have two purgatories in this life the fire of affliction and the bloud of Christ then wee neede feare no purgatory after this life Here we see an appointment a decree a sentence wherein foure circumstances are to be observed 1. By whom this appointment is made namely by God Almighty in whom there is not a shadow of turning and which is able to bring that to passe which he hath appointed What I have written I have written said Pilat and would not alter his writing so what God hath appointed hee hath appointed and hee will accomplish it Men are mutable they appoint and disappoint it is not so with God hath he said it and shall he not doe it Therefore as sure as God is in heaven this appointment shall stand Who at any time hath resisted his will who can breake his appointment 2. What it is that is appointed once to dye What is death properly to speake it is a separation of the soule from the body Man was made with two parts the body of the dust of the ground the soule breathed into him by God Life is a conjunction of these two death is a separation of them There is an improper death which is a change of these two conjoyned still together which shall happen to them that be alive at the day of judgment but the Apostle here speaketh of the proper death 2. There is an extraordinary dying and an ordinary Some have dyed twise as Lazarus and those that rose with Christ at his resurrection but ordinarily it is appointed to all men once to dye It is not appointed to all to be rich wise learned but to dye 3. Why was this appointment made because of sin Rom. 5.12 at what time thou eatest thou shalt dye the death Sinne is the cause of death Then why should wee bee in love with sin Wee shunne poyson because it will kill us drunkennesse adultery swearing and other sins brought death into the world therefore let them be hated by us Why are wee afraid of the plague because it will kill us Sinne will kill both soule and body therefore let us all bee afraid to sinne 4. The persons to whom this appointment is made to men to all men There is no man living but shall see death it is appointed to Kings to dye to Dukes Earles Lords Knights Gentlemen Merchants Clothiers Husbandmen to high and low rich and poore learned and unlearned It is appointed to the Ministers to dye and to the people to the Master and servant to the Husband and to the Wife We read of a Woman that had seven Husbands they all dyed and in the end the Woman dyed also None can avoid the stroake of death the Physitions that cure others at the length dye contra vim mortis non est medicamen in hortis the godly dye good Women bring forth with sorrow as well as bad so good men and women dye as well as bad as the faithfull are sicke as well as the unfaithfull so also they dye as well as others Oh that this were carefully remembred by us and that wee would lay it close to our hearts We see our neighbours Townsmen one or other almost everyday carryed to the earth yet wee lay it not to heart it workes not in us a death to sin we follow the world with such earnestnesse as if we should never leave the world Let us so live that wee may dye in the LORD IESUS rise againe and live with him for ever When or where we shall dye wee cannot tell that is in Gods hands but this is most certaine wee shall dye quocunque te verteris incerta omnia sola mors certa In all other things we may use a fortè fortè eris Dives fortè habebis liberos but when wee speake of death we may put fortè under our girdles and say certè morieris If any should aske a reason why the godly should dye seeing CHRIST hath dyed for them the answer is easie because CHRIST dyed to free them from death eternall not from the corporall death which is imposed upon all because all have sinned Christ hath taken away the curse of the corporall death but not death it selfe cogitur non obesse sed non abesse wee are all sinners therefore we must all dye Let us bee carefull to feare God while wee bee alive that wee may not greatly feare death whensoever he shall come Death is a bitter cup all of us in some sort feare to drink of it CHRIST feared it non est fortior miles quà m Imperator wee feare it as it is a dissolution of nature but let us not feare it after a slavish manner Take this sugar to sweeten this bitter Cup withall 1. CHRIST hath taken away the sting of it 1 Cor. 18.57 thankes bee to God which giveth us the victorie through our Lord Iesus Christ. Death is a great Goliah yet stripped of his armour as a roaring Lion yet without jawes or pawes as an hissing Serpent yet without a sting the sting of death is sinne Christ hath taken away the sins of the world In his owne body upon the tree he
shall appeare to all yea even to them that looke not for him they that have pierced him shall see him he shall appeare to Iudas that for thirty peeces betrayed him to the Pharises that burned in hatred against him to the death and would not be satisfied but with his bloud crying out with full mouth and would have no nay crucifie him to the Souldier that thrust him through with a speare he shall appeare to abhominable murderers to beastly drunkards to impure adulterers and adulteresses that have grieved him with their sins and dyed in them without repentance but it shall be to damnation goe yee cursed into everlasting fire So that as soone as they begin to peepe out of their graves they shall howle and cry ô yee hills and rockes fall on us and hide us from the face of him that sitteth on the throne and from the wrath of the Lamb. But to them that looke for him that love his appearing that say in their hearts with them in the Revelation Come Lord Iesu come quickly he shall appeare to salvation So that they shall lift up their heads because their salvation is at hand he that commeth is their friend elder brother Husband Head Saviour therefore they neede not to feare his comming they shall meete Christ in the ayre be translated with him into the kingdome of glory and remaine with him in unspeakable happinesse for evermore Wherefore let us all bee in the number of them that looke for his comming be yee like to servants sayes Christ that wayte for their Master As the daughter of Iepthe looked for her fathers comming went forth with Timbrels and daunces to meete him so let us joyfully Christ's comming the father that hath created us the SAVIOUR that hath redeemed us Shall not the Wife look for the comming of her Husband if he be gone into Spaine or a farre Country Shall not one brother looke for the comming of another Iesus Christ is our Husband our elder brother therefore let us looke for him The Saints in St. Pauls time looked for his comming and shall not wee now all the signes of his comming are past which may be as warning pieces to us the Gospell hath beene preached over all the world rumours of wars therefore why should we not look for his comming Especially his comming to our particular death may bee looked for every moment of an houre I am now old said Isaac yet know I not the day of my death So may every one of us say Absalom was a young man yet hanged by the haire of his head and shot to death by Ioab Nabal a rich man over night merry with wine in the morning as dead as a stone Valentinian the Emperour when sitting in his Consistory he rayled on the Sarmatians an issue of bloud burst out of his body and he dyed immediately We are now strong healthfull and lusty God be praised for it yet the axe of death may cut us off ere wee be aware Wherefore let us looke for Christ's comming generall or particular that whensoever hee shall come wee may enter with him into the wedding chamber of the kingdome of heaven there to remaine with him for evermore CHAP. 10. BEfore we had a dissimilitude betweene the two High Priests now hee prosequutes the difference betweene the Law and CHRIST 1. A consummation of the Priest-hood of Christ to Verse 19. 2. An exhortation to constancy inferred thereupon In the consummation 1. An antithesis betweene the legall sacrifices and Christ's in the ten former Verses 2. An opposition betweene the Priests of the Law and our Saviour Christ ab 11. to 19. The Antithesis betweene the legall sacrifices and Christ's hath two branches 1. Is the weaknesse of the legall sacrifices in the foure first Verses 2. The power and efficacy of Christ's sacrifice à 5. to 11. The weakenesse of the legall sacrifices is set downe in this analysis 1 axiome that they could not take away sin and sanctifie them that offered them which is confirmed by foure arguments 1. From the nature of the Law that which was but a shadow of the remission of sinnes and other good things to bee procured by CHRIST could not take away sin the Law was but a shadow c. Ergo. 2. From the often repetition of them If the legall sacrifices analysis 2 could have taken away sin purge the consciences of them that offered them from the guilt of sin then there needed not such a frequent iteration of them but they were often iterated ergo From the use of them They that can onely put men in remembrance analysis 3 that they be sinners cannot take away sin he that puts me in minde that I am in debt doth not discharge me of my debt but these did put men in remembrance of their sins ergo From the vility and basenesse of them there Bulls and analysis 4 Goates and such like beasts were offered now it is impossible that the bloud of such creatures should take away sin ergo they were not able to doe it The power of Christ's sacrifice is confirmed by a testimony analysis 5 out of the Psalme where there is 1. An allegation of the testimony to Verse 8. 2. An explication of it Verses 8.9 10. In the testimony alleadged there be two things 1. CHRIST 's calling to the offering up of this sacrifice Verse 5.6 2. His promptnesse and readinesse to exequute that calling Verse 7. In his calling two circumstances 1. The time when 2. The reason why the time was at his comming into the world Gal. 4.4 The reason is taken from the rejection of the legall sacrifices Which is amplified by a repetition of those rejected sacrifices analysis 6 His readinesse to execute his calling appeares by the offering of his service to God the Father which is illustrated by the manner of analysis 7 it the impulsive cause and the end thereof The manner loe I come the impulsive cause was the fulfilling of the Scripture which had written of him before the end to doe thy will The interpretation containeth two things analysis 8 9. 1. The collection of an argument out of it Ver. 8. and 9. that hath two branches 1. The abolishing of the legall sacrifices 2. The establishing of Christ's 2. A comfortable consequent ensuing thereupon Verse 10. The collection of the argument is taken from the order used by the Psalmist who upon the insufficiency of the legall sacrifices concludeth the necessity of Christ his sacrifice These being premised and God professing that he takes no pleasure in them then commeth our Saviour with an offering of the sacrifice of his owne body Then followeth the consequent analysis 10 The second Antithesis is betweene the Priests of the Law and Christ. analysis 11 Where 1. The opposition to Verse 15. 2. A confirmation of it to the 19. The opposition hath two members 1. The order and manner of the Priests of the Law 2. The order and manner of our
man at the latter day The very conscience of a man doth tell him at one time or other whether hee will or no that there is a day of judgement Why are men vexed in their soules when they have sinned when they have committed such sinnes as the Law cannot take hold off as oppression and wrongs offered to their brethren secret adulteries c. Why are they grieved for these and can find no rest in them if there were not a judgment to come VERSE 28. HEre is the equity of it He that abrogates it that pulls it out of place that violates it elata manu Num. 15.30 Not he that in a small offence transgresseth the Law but that breaketh it in some monstrous and notorious manner either by blasphemy by contemptuous prophaning by contumacy against father and mother and hee that doth transgresse these lawes in a despite and contempt of them hee must needs be put to death there is no remedy No mercy is to be shewed in it the Law must have his course without respect of persons whether hee bee high or low rich or poore hee must dye for it No bribe may save his life Deut. 19.21.13 8. Yet good advice must bee had in putting him to death there must be an orderly proceeding against him his fault must be convinced by sufficient witnesses All Moses lawes were not written with bloud as Draco's were but only great and capitall crimes Such were to dye without mercy Mercie is an excellent vertue a divine vertue draweth neere to the nature of God which is the Father of mercies be yee mercifull as your heavenly father is mercifull Yet for all that mercy in some actions is to be shut out of doores We must sing of judgement as well as of Mercy as David did Mercy is not so to be imbraced as that Iustice should bee forgotten they that have transgressed the Law especially in contempt of the Law are to dye without mercy the Lord often toucheth upon this string We must not be more mercifull then God will have us Saul spared Agag but it cost him his kingdome Some will say of a thiefe a murderer condemned to dye is it not pitty such a proper man as he should dye no verily foolish pitty marrs the Citty If such a one be permitted to live hee may doe much hurt in the common-wealth therefore no pitty is to bee shewed to him mercy must bee stretched no further than God hath appointed But how must he dye orderly being convicted by the due course and order of Law The fact must be sufficiently proved before sentence of death passe against him and how must it be proved either by his owne confession or by the testimony of others Now one man may be partiall or he may speake on spleene and malice therefore two witnesses at least must be produced Iesabel procured two witnesses against Nabal Two witnesses were brought in against our SAVIOUR CHRIST Timothy must not receive an accusation against an Elder but under two or three witnesses There was thought no probability that two would conspire in an untruth the one at the length would bewray the jugling of the other Therefore if there were two then he dyed but now the world is growne to such an height of impiety as that it is as easie a matter to suborne two false witnesses to get two knaves to sweare an untruth as to take the pot and drinke A most vile age wherein we live but from the beginning it was not so VERSE 29. THe interrogation is more forcible then if it had beene a plaine affirmation they dyed the death of the body but these are worthy of the death where soule and body shall dye for ever Be you Iudges in the matter I dare appeale to your own selves Then he sets forth the greatnesse of their sin which ariseth by three steps or degrees 1. They in the Law despised Moses which was but a man these Christ which is the Son of God therfore they are worthy of a sharper punishment they broke but one particular Law these renounce the whole Gospell of CHRIST the Son of God They have not Christ actually to tread upon he is in heaven at the right hand of God but metonymically in treading his truth under their feete which they make no reckoning of in conculcating the benefits of CHRIST offered to them they tread CHRIST Himselfe or they carry such a spitefull minde against him as if possible they would pull him out of heaven and tread him under their feete They did it not actu but affectu This is the vilest indignity that can be offered to any to make him as dirt to tread on The Souldiers crucified CHRIST but they did not treade him under their feete For Traytors to tread the King under their feete is a monstrous thing yet these as arrant Traytors did tread Christ the King of Kings under their feete Horrible wretches In this they opposed themselves to his kingdome In the next to his Priest-hood Christ by his last Will and Testament gave us a Legacie of the kingdome of heaven Luk. 22.29 the which Testament was confirmed by the bloud and death of the Testatour Matth. 26.28 Now this holy precious and pure bloud wherewith we are washed from our sinnes these impure wretches account an unholy a common a polluted thing Mark 7.2 Acts 10.15 They make no more account of the bloud of Christ then of the bloud of a thiefe nay of a dogge or swine yet they had some benefit by this bloud Last of all they opposed themselves to the prophesie of Christ. It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they abuse him with some notable reproach and contumelie Which is the fountaine and bestower of all graces He had given them many graces of knowledge of some faith hope love and zeale yet they contumeliously reproach this spirit revile him terming him a spirit of errour that had deluded them all this while For this cause they have sinned against the Holy Ghost In these respects they are worthy of most severe punishment no sacrifice for this sinne Is any pitty to bee shewed to them that In this world there is Mercy but none to bee expected in the world to come Then judgement mercilesse Now CHRIST standeth with open armes venite ad me omnes but then he shall say ite maledicti no mercy to be found for the wicked at the day of judgment God shew mercy to the house of Onesiphorus at that day there is mercy for the godly that be in Christ but none for the wicked that be out of Christ. And who be they that shall be so severely punished From hence may be collected a true definition of the sin against the Holy Ghost It is a malicious oppugning of the truth of the Gospell sealed up in their hearts by the HOLY GHOST they were enlightned in the mysterie of redemption purchased by Christ that he is the only Priest which
Emperour to his God and ours But how by pure prayer 2. Of learned and godly Preachers that may winne many thousands to Christ. 3. Of extraordinary common-wealths men 4. Of rare Christians as Philemon was Alexander counted Achilles happie that he had such a trumpetter of his praises as Homer was PHILEMON might count himselfe happie that hee had such a worthie man to pray for him as Saint Paul was KING Abimelech was beholden to Abraham for his prayers and Iobs friends to him for his prayers Constantine thought his pallace strong because it was fenced with the prayers of holy Bishops Let us rejoyce in this that we have Pauls to pray for us VERSE 5. BVt what was the motive of his thanksgiving The excellent graces wherewith GOD had adorned him where there is 1. Fama bonorum the report of them 2. enumeratio bonorum an enumeration of them 3. Objecta eorum the objects of them For the fame or report Saint Paul heard of them an admirable hearing from Phrygia to Rome sayes Chrysostome and Oecumenius There are two things that are wont to be carried in the Wagon of fame bad and good the one swiftly the other slowly the one lamely the other lustily of the one we shall heare all and more than all and scant halfe of the other as it fell out in the Wisedome of Salomon What did he heare His love and faith where is hope then tanquam media in ijs intelligitur sayes Aquin. as a midle vertue betweene both it is comprehended in both These three in a golden chaine are linked together faith sayes parata sunt mihi magna great things are prepared for me hope sayes mihi servantur magna great things are reserved for me love sayes curro ad illa magna I make hast to those great things But why hath ' love the precedencie Love is the daughter faith the mother and must the daughter bee placed above the Mother It is so 1. Because it is Saint Pauls drift in this whole Epistle to procure PHILEMONS love to Onesimus 2. Because love is Notior Nobis better knowne to us then faith which is more hid and secret These are illustrated by their objects CHRIST and the Saints The Papists refer both to both objects whereupon they inferre As we love God and the Saints too So we must believe in God and in the Saints too yet diversely in God principaliter principally in the Saints consequenter consequently There is no consequence in this argument for God hath commanded us to love all but he hath not commanded us to believe in all that hee hath reserved as a regall prerogative to himselfe and his glory he will not give to another He sayes owe nothing to any man save love but he doth not say owe nothing to any man save to believe in him 2. Here the Apostle speakes of living Saints to whom Philemon extended his liberalitie now the Papists will not have us to believe in living Saints but in dead Saints therefore this place makes not for them 3. It is said to him that worketh not but belieueth in him that justifieth the ungodly his faith is counted for righteousnesse Aug. makes a worthie collection upon it whosoever dares say justifico te I justifie thee may consequently say crede in me believe in mee which none of the Saints can truly say save only he which is Sanctus Sanctorum the Saint of Saints Ye believe in God believe also in mee Credimus Paulo sed non credimus in Paulum wee believe Paul but not in Paul we believe Peter but not in Peter As we believe the Catholike Church but not in the Catholike Church because the Creed sayes I believe in the Holy Ghost Nazian concludes from thence that the Holy Ghost is God for we must believe in none but God 4. Quid est credere in cum nisi credendo in cum ire ejus membris incorporari What is it to believe in him .i. In CHRIST but by believing to goe into him and to be incorporated as members into his body Now we are not incorporated into the Saints therefore we are not to believe in them 5. They can erect no such building out of this place for the praepositions in the Greeke distinguish the objects Hearing of thy love and faith there hee pauseth a while which thou hast towards the Lord Iesus there he restraines faith and towards all Saints .i. Thy love towards all Saints regulating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before mentioned 6. Paul is a good expositour of himselfe Since we heard of your faith in the Lord Iesus and of your love towards all Saints Here he reduces them to their proper objects so that no question can be made of it 7 If we must believe in the Saints we must hope in the Saints It is St. Basil's reason But we must hope in God alone Maledictus qui sperat in homine cursed be he that hopes in man As Saint Paul heard of PHILEMONS faith and love So it were to be wished that all the world might ring of our faith and love these be necessary for all Christians faith in the first place love in the second nec palmes sine vite nec virtus sine fide there can be no branch without the Vine no vertue no not love without faith Faith makes a Christian love makes and showes a Christian No CHRIST no heaven no faith no CHRIST Faith is the hand that layes hold on CHRIST The high Priests and Pharisees gave a strait charge that if any knew where CHRIST was he should shew it that they might take him Would yee faine take him sayes Augustine I will tell you where he is and how yee may take him He is in heaven there ye may take him Sed quomodo mittam manum in Coelum ut ibi sedentem capiam How shall I send my hand into heaven to take him mitte fidem tenuisti Send thy faith thither and thou hast taken him By faith we apprehend him and all his benefits by faith we put on CHRIST as a garment wherewith our sinnes are covered from the sight of God and as Iacob got the blessing in the clothes of his elder brother so doe we get heaven clothed with Christ like the Woman clothed with the Sun CHRIST dwelleth in our hearts by faith O happie house where the Sonne of God dwelleth Faith is the victory whereby we overcome the world we are more than Conquerours through him that hath loved us Insomuch that we may take up that triumphant song O death where is thy sting Hell where is thy victory the strength of death is sinne the strength of sin is the Law but thankes be to God through Iesus Christ that hath delivered us from you all By Faith Moses saw him which is invisible by faith wee see the joyes of heaven and Christ standing at the right hand of GOD ready to receive us into them
crany to escape by but we shall find none he makes them Iudges I appeale to your owne selves Iudge you He doth not say if we contemne secretly or openly but if we neglect The carelesse neglect of the Gospell shall pull damnation on us He doth not say so great a word as before but so great salvation A glorious and comfortable title which cannot be ascribed to the law that killeth it doth not save Saint Paul calls the law a killing letter the ministration of death and of condemnation but the Gospell sayes It is the word of salvation Act. 13.26 The power of GOD to salvation Rom. 1.16 So that they which contemne it contemne their owne salvation So great as can not be expressed by the tongue of men and Angels wrought by so great a Saviour Tit. 2.13 So great as eye hath not seene eare heard neither entred into the heart of man to conceive not a saving of us from our enemies in this world but of soule and body from the Devill death and damnation in the world to come Great also in eternitie and durance for it shall never have end The greatnes of this salvation is amplified three kind of wayes 1. By the first Preacher and divulger of it 2. By those worthy instruments that succeeded him 3. By the miracles wherewith it was graced That which wee heare is salvation a matter of great weight and singular importance therefore let us not neglect it If a man lye in a deepe pit ready to be drowned and one come to him offering him his hand to pull him out will he not listen to him The preaching of the word is Gods hand to pull us out of the pit of hell and shall wee neglect it If a man tell thee of a Lord-ship which thou mayest have for a little money wilt thou not give him the hearing We bring you tidings not of an earthly Lordship but of an everlasting kingdome which you may have without Gold and without Silver only reaching out the hand of faith to apprehend it and shall we turne away our eares and not regard it How shall wee escape if wee neglect so great salvation When men are at a play they will be attentive and the preaching of the word whereby we may be saved in the life to come is had in small estimation What a lamentable thing is this This must needs pull the wrath of GOD on us Wee count it a small matter to neglect the Word of GOD yet they that doe it shall hardly escape the vengeance of GOD how shall they escape sayes the Apostle Certainly with great difficultie therefore let us be diligent hearers of it The threatnings of Angels if despised were severely punished and shall not the threatnings of the Sonne of GOD in the ministrie of the Word The Preachers in the name of CHRIST thunder out GODS judgements against swearing profanations c. A number heare them and are no more moved than the stones in the wall but GOD will meet with such they shall hardly escape GOD will one way or other make them feele the smart of his heavy hand there is no way of escaping for them Therefore let us with reverence tremble at the word Which at the first began Having taken a beginning to be preached by the LORD which brought it first out of the bosome of his Father he did not introduce it into this world by stealth secretly as heresies and phantasies are wont to be but openly Christ alwayes taught in the Synagogues and in the Temple The Lord. That is the LORD IESUS the LORD of heaven and earth The LORD often so called not by Angels as the Law but by the LORD the naturall SON of GOD not by mortall men as Plato Aristotle c. In this respect the Gospell should be most welcome to us The LORD IESUS Himselfe was the Preacher of the Gospell he went up and downe through Citties and Townes preaching the Gospell The first Sermon hee made was in Nazareth where hee was brought up from thence he went up to Ierusalem c. CHRIST was a Preacher and shall we thinke basely of Preachers Was it not an high office which the Sonne of GOD will take on him CHRIST would not be a King be refused that then what wretches are they that will rayle on Preachers gibe and jest at them make songs of them Reverence the Preachers seeing CHRIST Himselfe was a Preacher And was confirmed unto us c. Some expound it thus and after them that heard it of Christ it was confirmed to me that is after it was preached by CHRIST and the first Apostles that heard him on the earth it was confirmed to me also as a later Apostle yet one that heard and saw CHRIST from heaven rather Paul in modesty and humilitie puts himselfe in the number of the common Saints and Christians to whom the Gospell was confirmed by the miracles of the Apostles or by the Apostles that heard Christ. Or he doth not speake here of his doctrine as if he received that from the Apostles but that hee was confirmed in the truth of the Gospell by the miracles of the Apostles which was no disparagement to him This is the strongest argument to perswade some that this is none of Pauls Epistle Saint Paul is wont to stand stiffely on the reputation of his Apostle-ship hee had his doctrine not from men but God he was not inferiour to the chiefest Apostles whereas the Author of this Epistle was one of the Apostles Schollers he had the doctrine of the Gospell not at the first hand but at the second This may be answered diverse kinde of wayes 1. Both these may well bee applyed to Saint Paul the LORD IESUS first preached the Gospell to him from heaven when he called him and he was confirmed in it by Ananias 2 It may be a rhetoricall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequent in divine and prophane writings when as the speaker assumes that to himselfe which is proper to the hearers and by a Synecdoche includes himselfe in their number as the Penman of this Epistle sayes how shall wee escape if we neglect so great salvation yet he was none of them that neglected this salvation Heb. 10.26 Yet he did not commit that wilfull and horrible sin against the Holy Ghost Paul 1 Thes. 4.17 sayes We that are alive yet he was not alive at Christ's second comming so though he say which was confirmed to us yet he speakes in the name of the Hebrews not of his owne as 1 Pet. 1.12 where S. Peter seemes to exempt himselfe out of the number of the Apostles yet he was one 3 S. Paul by conference with the Apostles that heard Christ preach when he was on the earth might without any disparagement to him be the more confirmed in the truth of the Gospell 4 He doth not say he was confirmed but the Doctrine was and that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports not the persons but the
time Was confirmed to us that is to our time by those that heard him some of them being still alive even in our time the Law and the Prophets were to Iohn that is to Iohn's time The Gospell in England hath beene continued to us that is to our time not by me alone which am a secondary Apostle borne out of time but by the first Apostles of all those after Christ preached to you Hebrews VERSE 4. GOD Himselfe was a witnesse to the Gospell therefore let us beleeve it But how did GOD beare witnesse to it by signes and wonders c. Then they came not from Satan but from GOD. Signa quia significant the Divine Power and Majestie of God Signes are any miracles in generall as the fleece to Gedeon c. Hezekiahs signe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prodigia quòd porrò dicant Some call them praedicidia because they doe praedicere aliquid mali terrible miracles of GOD's wrath and judgement as the striking of Ananias and Sapphira with sudden death the killing of Herod by the Angell the blindnesse of Elymas the Sorcerer but it is sometimes taken also for miracles of mercie And with diverse miracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby the power of God is shewed to the world Act. 2.43 cap. 5.12 The distributions of the Holy Ghost 1. Because they be freely and frankly bestowed by him 2. Because liberally and bountifully vid. 1 Cor. 12.8 9 10. The reason moving him to this distribution is no merits in us but his owne blessed will his gracious goodnesse is the cause of all both of sending the Gospell by Christ and of confirming it by so many miracles and gifts There be counterfeit miracles Matth. 24.24 2 Thes. 2.9 and true miracles they may be distinguished by the matter the cause and the end 1 Sometimes they seeme to be that which they are not as the walking of spirits in Church-yards bloud in their breaden god whereas they be but a cousenage 2 They may be substantiall for the matter and yet effected by a wrong cause as the Sorcerers in Egypt brought forth true Frogs c. yet by the Devill not by the finger of GOD and they may be wrought by a naturall cause which men see not nor can comprehend as they shut up Mahomet in an Iron-Chest brought him into a Temple and made it hang aloft which was done by Loadstones that the silly people were ignorant of There was a Lampe in Venus Temple that burnt continually which some thought to be a miracle whereas it was done by a certaine stone called Asbestus which was found in Arcadia 3 By the end If it be to confirme falshood it is a bad miracle Deut. 13.1 though never so glorious Whereas a true miracle is effected by the power of GOD exceedeth the bounds of Nature and is for the confirmation of the truth The Gospell at the beginning was adorned with many miracles 1. Because it seemed strange to the world a new doctrine 2. Because it seemed repugnant to the law of Moses instituted by GOD. 3. Because it could not bee proved and confirmed by naturall reasons But now since the famous miracles of CHRIST Resurrection ascension into heaven of the sending of the Holy Ghost of the spreading of the Gospell over all the world we must not still curiously gape after miracles that is reproved Matth. 12.39 Ioh. 4.48 Luk. 23.8 To the law and the testimonie Isai. 8.20 the people must resort The glory of miracles with the Papists is a note of the Church and they bragge much of their miracles they have one thousand miracles to our one Bernard the Monke restored sight to a blind man Dominicus raised up three from the dead Antoninus 38. Franciscus Xavorius the Iesuite cured many dumbe lame and blind in India As for us we have no miracles therefore ours is not the Church What of all this Iohn Baptist wrought never a miracle yet he was a good Preacher sent from God But for the determination of this point In some sence we will not deny but that miracles may be notes of the Church but here we must distinguish of notes and of miracles too One true note of the Church is the sound preaching of the Word where that is to beget men and women to CHRIST there is the Church yet miracles may bee an ornament to the Church a confirmation of it in the truth of the Gospell But what miracles 1. Not forged or counterfeit as the miracles of the Papists be their jugling being brought to light and detected to all the world but true miracles wrought by the finger of GOD. not lying wonders with the which Antichrist should come and delude the world 2. Not new miracles that came yesterday out of the mint but the old and ancient miracles of CHRIST and his Apostles are a demonstration of the Church and of the truth of the Gospell that the Gospell might be carryed more speedily throughout the world miracles were requisite at the beginning but now no such necessitie of them A wicked and crooked generation seeketh a signe Herod would faine see CHRIST that he might see some miracle done by him Let us not now gape after new miracles the miracles wherewith God honoured the Gospell at the first were sufficient for the confirmation of it to all posterity The rich man in Hell would faine have had a miracle for the saving of his brethren Lazarus must be sent from the dead to them but it was answered him they have Moses and the Prophets that is enough if we will not believe for the preaching of the word all the miracles in the world will not save us Yet the Gospell at this day has many miracles though they be not observed men are metamorphosed and changed by it of proud they become humble of Devills Saints men are raised from the death of sinne by it they that were blind in the knowledge of CHRIST are come to a cleere sight in matters of religion they that were lame and could not walke in the way to the kingdome of heaven are made to runne cheerfully in it they that were dumbe and could not speake for CHRIST are made to speake wisely and boldly in his quarrell These are excellent miracles which might procure an estimation of the Gospell in our hearts Now for so much as the LORD honoured the Gospell with so many miracles let us yeeld a reverent attention to it and not neglect so great salvation which with so many great and wonderfull miracles hath beene so much graced by GOD let us lay it up in our hearts let us frame our lives according to it that wee may feele the power and comfort of it in our hearts and be saved eternally by CHRIST in the world to come He returnes to CHRIST where 1. A farther confirmation of his deitie 2. A transition to his humanitie Verse 10. His deity is confirmed by this argument He to whom the world is subject is God the world is
meanes that as man by sin had deserved death so by the death of a man he should be redeemed from sin and death The necessity of Christs incarnation he proves first from the end of it He that by suffering for men was to bring men to salvation must be man Christ by suffering for men was to bring men to salvation ergo Christ was to bring many to glory This he could not do but by afflictions and namely by death it selfe for the Crosse must goe before the Crowne therefore it was requisite that in our humane nature he should first suffer It became this was most comely fit and convenient for him namely that God ver 9. which so graciously gave his Son for us that is God the Father by whose grace and mercy Christ died for us It became him for the better illustration of his owneglory for a more lively demonstration of his mercy and justice to the world of his mercy in not sparing his owne Son but giving him up to the death for us of his justice in punishing the sins of the world so severely in his owne Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. These words are to be referred to Christ not to God the Father 1. They are affirmed of him in Scripture 1 Cor. 8.6 Col. 1.16 2. Before hee spake of his humiliation it was meet to premise something concerning his glory power and dignity 3. For so much as it is said he was to be perfected through afflictions by afflictions to mount up to glory that concerning his Deity was well premised that we might know it was no new glory which he took but that which hee had from all eternity as hee was GOD Ioh. 17.5 It became God the Father to perfect the Prince of our salvation through afflictions for whom are all things and by whom are all things after he had brought many children to glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having made them willing by his holy spirit Wee are said also to be drawne Sed trahit sua quemque voluptas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Syntaxis might better be referred to CHRIST than to the Father otherwise the participle should have beene in the dative case to agree with the pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then in the accusative case It ought to bee translated thus for it became him for whom are all things and by whom are all things to consecrate the Prince of their salvation through afflictions bringing many Children to glory Children not friends but Children begotten by the word made the Sonnes of God by faith Iohn 1.12 knowne by the spirit Rom. 8.14 Not a few but many for he is a powerfull SAVIOUR many shall come from the East c. Not all men because all imbrace him not being offered to them Sundry were called to the feast that came not To glory in the kingdome of heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some translate it Sanctifie because of the next Verse but the words are diverse To perfect CHRIST is said to bee perfected because after his suffering hee was glorified in his Humanity as well as in his Deitie CHRIST his afflictions are so farre from being a shame or ignominie to him that they bee solemne rites or sacred ceremonies whereby he was consecrated Bishop of the universall Church Through afflictions in the whole course of his life especially at his death and passion The Arch-duke the Captaine the leader in whose steps wee are to tread the Author of their salvation Acts 3.15 If CHRIST had not become man afflicted and put to death he could not have carryed men into the kingdome of heaven for a purgation must be made for the sinne of man by the fiery furnace of affliction and especially by death therefore it became Christ to be made man too though he were God GOD is the efficient and finall cause of all 1. There is nothing but it is by GOD the Host of heaven the Sunne Moone and Starres are by him the birds of the ayre the fishies of the Sea the beasts of the field the greene and flourishing coat that the earth hath is by him All men yea Angels even the Devils themselves are by him not as Devils .i. malicious accusers of the Saints but as they be invisible and immortall spirits all are by him nay to proceede a little further and yet to keepe our selves within compasse of sound Divinity sin it selfe is not without the providence of God it is not à Deo creante sed disponente he disposeth of all the grosse sins that be in the world to his owne glory as a wise Physition makes a good use even of poyson in his confections Furthermore as all things are by GOD so all for him all serve his holy will and blessed pleasure some unwillingly some willingly GOD makes Satan and his instruments to be for him whether they will or no but the faithfull are willingly for him and serve him with all cheerefulnesse Let us remember that wee our selves and all that we have is for God he made us he redeemed us with the bloud of his Sonne therefore we are his not our owne our wit wealth honour worship learning our soules our bodies our eyes tongues hands feete all are for him with all that wee have we must glorifie him Our tongues are our owne sayd the wicked that is false all that we have is Gods therefore all must be at his commandement The pot is for him that made it and the servant must be imployed about his Masters businesse he must be his masters man not his owne therefore as we were created by God so let us be wholly for him Now it became this high and mighty God for whom are all things and by whom are all things which worketh all as seemeth best to him to consecrate the Prince of their salvation through afflictions bringing many children to glory CHRIST brought them to glory which he could not doe but by enduring many afflictions 1 Here we see that CHRIST could not bring us to heaven without innumerable afflictions which our sinnes had deserved he himselfe knew no sin but he was afflicted for our sins And indeed he was wonderfully afflicted for them from his cradle to his grave A man of sorrowes as the Prophet termeth him he was borne not of a wealthy Lady but of a poore woman base and contemptible to the eyes of the world at his first comming he was not laid in a costly Cradle but in a Cratch not in a Chamber well furnished but in a Stable borne in Winter and in the night when he was an Infant banished into Egypt hee wrought as is thought in the trade of his Father and was a Carpenter he had not a hole to hide his head in women were faine to minister to him of their owne substance as he went up and downe preaching the Gospell he had not bags of silver and gold about him but was faine to send to the Sea for a peece of 20d.
take a blow in defence of his Childe and doe ye think that Christ Iesus our spirituall Father will not defend us A Hen hides her Chickens under her wings against the Kite and Christ will shrowd us under the wings of his power and providence against Satan and all enemies 3 What Father will see his childe want being a man of ability CHRIST that is the LORD of all the world The Earth is his and the fulnesse thereof will not suffer us that be his children to want the thing that is good Because Wine is hurtfull for young children it inflames their bloud which is hot of it selfe a wise Father will not give his childe Wine yet he loves him well enough so because GOD our heavenly Father oftentimes sees wealth honour ease to bee hurtfull for his children to drowne them in the pit of perdition he keepes them away from them but let us assure our selves of this he will deny us that be his children nothing that is good for the salvation of our soules As we are the children of CHRIST so let us walke worthy of such a Father You are of your Father the Divell sayes Christ to the Pharisees for the workes of your Father ye will doe A fearefull thing to call CHRIST Father and to doe as the Devill bids us A childe must doe the commandement of his Father and if we be CHRIST's children we must doe as he will have us CHRIST would not have us sweare therefore let us not rend Gods name in peeces by swearing Christ would have us to be sober and temperate in the use of his creatures therefore let gluttony and drunkennesse be avoided by us let us shew our selves to be the dutifull children of Christ in this life that we may have the inheritance prepared for children in the life to come VERSE 14. 1 A Description of CHRISTS incarnation 2. An application of it Verse 17. In the description 1. The equity of it 2. The ends of it 3. An exaggeration of it by a comparison Verse 16. The ends are two 1. The overthrow of the Devill 2. Our deliverance out of the hands of the Devill Verse 15. In the comparison 1. The nature refused 2. The nature assumed verse 16. In the application 1. A repetition of the incarnation 2. An illustration of it by the ends thereof 1. That he might be a faithfull high Priest in making our reconciliation 2. A mercifull high Priest in succouring us in our temptations He inferreth upon the two testimonies going before in the 12. and 13. Verses a plaine conclusion of Christs humanity and makes it open to all the world Hee concludeth it à pari They that were to bee redeemed by him were men therefore he also would be a man This is amplified by the end and by a comparison Our humane nature is here described by the matter and the substance whereof it consisteth By flesh and bloud sometimes is signified the corrupt nature of man 1 Cor. 15.50 Flesh and bloud defiled with sinne subject to mortality and corruption cannot inherit heaven Sometimes it is taken for the substance of mans nature as here and Matth. 16.17 Gal. 1.16 The children did all communicate of flesh and bloud it was the common condition of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as they did as milke is like milke That hee might be their neighbour and kinsman our Immanuel he participated of flesh and bloud too He tooke part of it .i. The substance but not the vicious qualities hee knew no sinne A spirit hath not flesh and bone as yee see mee have He was the fruit of his mothers wombe made of a woman hee names that part of our nature which is visible the other also being included namely the soule which quickned this flesh and bloud But here is the difference 1. Wee take flesh of both our Parents hee but of one Filius hominis is here of the feminine gender 2. Our flesh is polluted with sinne so is not his 3. We are meere men he both God and man 4. Our mothers ceased to be Virgins when they brought forth us his was a maide and a mother too Here we have a lively description of man he is but flesh and bloud which is weake fraile and subject to many miseries A knife may easily cut it the heate scorch it the cold benumme it it is subject to thirst hunger faintnesse wearinesse c. All flesh is as grasse With them is an arme of flesh with us is God We are not steele yron brasse but flesh and bloud A wise Salomon a strong Samson a beautifull Absalom Bathshebah a learned Paul that spake tongues more than all a Lord a Lady are but flesh and bloud dust and must returne to dust the consideration whereof should humble us all The fowles of the ayre the beasts of the field are flesh and bloud too yea theirs excells ours 1. Their flesh and bloud is clothed at their first entrance ours naked 2. Their 's well fenced ours soone pierced 3. More profit may bee made of their flesh when they dye they will sell for something so not ours 4. As sound as a fish they are free from diseases Sicknesses grow in ours and GOD makes our's meate for Wormes Let this appellation then pull downe our Peacocks feathers and make us walke humbly before our God But as CHRIST did participate of our flesh and bloud So shall we of his he shall change our vile bodies that they may bee fashioned according to his glorious body Phil. 3.21 Now hee proceeds to the ends of Christs incarnation 1. The overthrow of the Devill 2. Our deliverance out of his clawes 1. He describes him 2. He names him The cause why CHRIST tooke our humane nature upon him was that being compassed with flesh and bloud he might â—ye and so conquer the Devill and deliver men out of his clawes If he had not beene man he could not have dyed and then we had not beene delivered The meanes for the vanquishing of the Devill sinne and death was his owne death As the brazen Serpent was lifted up and by looking on it the Israelites were delivered from the fierie Serpents So Christ was lifted on the crosse and we are saved by looking on him with the eye of faith The death of this immaculate Lambe was the overthrow of the Devill and of death too which Hosea in the spirit of prophesie foretold and was afterwards accordingly verefied Hos. 13.14 1 Cor. 15.54 As Sampson by his owne death vanquished the Philistims Iud. 16.30 So CHRIST by his death overcame death and destroyed him that had the power of death that is the devill and that with his owne sword He doth not say that he might weaken the Devill diminish his force or give him a wound but destroy him So that he hath nothing against us Ioh. 12.31 Not death alone but the Devill too the LORD of death The Devill by carrying men into sinne had power also to carry them into
death the wages of sinne is death Rom. 6.23 First hee entises men to sin and then he hath power and autoritie from God to give them the wages they have deserved that is death thus he has the power of death as a thiefe and murderer Not to hold us in suspence he names him the Devill who compasses the earth to and fro ranging up and downe like a roaring Lion seeking whom he may devoure 1 Pet. 5.8 There be three that have the power of death God Man and the Devill 1. GOD He strikes men dead and that suddenly he rayses up from the dead as Hannah speakes in her song The Lord killeth and maketh alive he bringeth downe to the grave and raiseth up 1 Sam. 2.6 hee hath supremam potestatem Gods power is immediate absolute and unlimited 2. Man a King or a Iudge hath the power of death As Pilate said to our Saviour Iohn 19.10 Knowest thou not that I have power to crucifie thee and have power to release thee True man hath a delegatam potestatem 3. The Devill hath power that is rule and empyre sed consequutam potestatem tanquam carnifex he may not kill us at his owne will and pleasure no more than the hangman may execute a malefactor at his will but according to the appointment of the Iudge VERSE 15. NOw he comes to the second end of Christs incarnation and death that hee might deliver us from the divels hands non liberaretur humanum genus nisi sermo Dei factus esset humanus August Deliver them set them free quaking at the cogitation of death in regard of eternall damnation which it brought with it for their innumerable sinnes whereof their owne consciences accused them Deliverance is a comfortable thing most welcome unto all Galley-slaves and Prisoners are glad to heare of their deliverance Not some but all so many as imbrace his deliverance Not onely those which were bound but subject to bondage that had willingly subjected themselves to the Devill which had bound themselves apprentises to him Rom. 6.16 The Indentures were made betweene them and the devill we will serve thee thou shalt be our Master this was our estate Why were we subject to him what kept us in subjection the feare of death all our life time they were subject to bondage that is to the stroake of death which they expected every moment The devill threatned death to us all our life time every houre being sinners we might looke for death every moment not onely for a temporall death but for an eternall in hell-fire Death is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we quaked at the mention of death this kept us in bondage to the devill A miserable condition but Christ hath delivered us out of it he hath taken away the feare of death that made us to shake the fetter wherewith the Devill kept us bound Now death is but a sleepe a passage to a better life yea it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Basil speakes Thus he hath rescued us out of the divels clawes and made us free Iohn 8.36 The devill sin and death are left still ad agonem to exercise us withall as Antagonists to wrastle withall but the victory through Christ is ours We sin we dye and the devill like a roaring Lion walkes up and downe seeking how to devoure us but none of these shall be able to prevaile over us Sinne though it remaines yet it doth not reigne in us 2. The guilt and the punishment of it is taken away so that it shall not condemne us Rom. 8.1 The sting of death is gone O death where is thy sting Cogitur non abesse sed non obesse hence the servants of God have wished for it Phil. 1.23 I desire to be dissolved c. Neither can it separate us from the love of God in Christ Iesus The malice of Satan that shall turne to our good GOD may suffer him to tempt and assault us he walkes up and downe like a roaring Lion 1. That wee should not be secure 2. To stir us up to pray but 1. we are no longer in his jurisdiction 2. we shall be conquerors over him God will tread him under our feet Rom. 16.20 and will give us an issue with the temptation 1 Cor. 10.13 Satan may plot against us 1 Thes. 2.18 Luke 22.31 but God will confound him he may make us sin but he cannot make us continue in sin Sin the Divell and Death are three of the mightiest enemies that we have all these are destroyed by Christ for us therefore let us be thankefull to Christ that hath wrought for us so great and gracious a deliverance Let us not stand in an immoderate feare of death Death is a Serpent without a sting Though he gripe us yet he cannot hurt us Damocles the Parasite extolled the magnificence of Dyonisius affirming that there was not an happier man in the world than he wilt thou have a taste of my happinesse I he caused him to be set in a chaire of state the Table furnished with all delicates singing-men and women making melodie with voices and Instruments noble attendants to wait on him but therewithall he commanded a sharp naked sword to be hung over his head by a slender Horse-haire the which he espying tooke no pleasure in that Paradise but besought him earnestly to take him out of his happinesse againe So though we have the world at will though we be Gentlemen c. yet the sword of death hanging over our heads continually must needs quaile the courage of the greatest Gallant O quà m pulchrum esset dominantibus hic dominari Si mors non posset dominantibus insidiari It is appointed for all men once to dye when and how suddenly we know not our breath may be stopped on the sudden as Valentinians Luc. 12.20 We are all obnoxious to the feare of death but Christ hath delivered us from a slavish feare of it VERSE 16. HEre you have the amplification of it by the comparison of a more excellent nature refused by him the Angels far surpasse us yet he tooke not on him their nature but ours Not the seed of Adam of Noah but of Abraham because the promise was made to him In thy seed shall all Nations of the earth bee blessed If he should have taken on him the nature of Angels it was either for the good Angels or the bad The good needed it not because they never fell as for the evill Angels there was no such reason because they sinned in a more high degree than men 1. They sinned of themselves without the instigation of any man fell by the subtile provocation of the Serpent 2. They sinned in heaven in the Court of the King of Kings we sinned on earth which is his footstoole 3. They were indued with more excellent gifts of wisdome knowledge and understanding we are but babes and children to them 4. They were only of a spiritual essence they had no flesh to intise them to
Kingdome of Heaven that we and our brethren glorifying CHRIST in this world may be glorified with Him in the world to come VERSE 14. THe reason of the Caveat is taken from the common estate and condition of Christians which is illustrated by a condition carefully to be observed by them They that are partakers of one Christ and of one Saviour ought to have a care of the Salvation one of an other and labour by the cable-rope of exhortation to pull one an other out of sin but we that professe the Gospell are partakers of one Christ therefore let us exhort one another and save one an others soule One member must respect an other If the foote be ready to fall into a ditch the hand must pull it up We are members of the same body whereof Christ is Head therefore we should keep one an other from the pit of sin They that be brethren that have one Father and Mother should be jealous of the good estate one of an other We are brethren in Christ he is the elder brother to us all therefore let us have a tender care of the salvation one of an other As we are partakers of Christ so let us participate the grace which we receive from Christ one to another They that passe not whether their brethren sinke or swim goe to heaven or to hell doe argue that they have no portion in Christ for if they had the preservation of all Christians would be deare unto them Let us exhort one an other daily because we are partakers of Christ. Here likewise wee behold the singular dignity of Christians they are partakers of Christ they are Christ's partners and fellowes There is a mutuall participation betweene Christ and us he partakes with us of flesh and bloud he takes the load of our sinnes on his back and beares them for us and we partake with him in all his benefits There is nothing that Christ hath but we have part of it his wisedome holinesse his righteousnesse is ours yea his kingdome is ours We are heyres yea coheyres with him of his kingdome As the man at the day of marriage sayes to his Wife with all my worldly goods I thee endow so the Lord Iesus our Husband that in mercy hath married us to himselfe endoweth us with all his goods by reason whereof being poore of our selves and worth nothing we become exceeding rich Christ is ours death life the world is ours O unspeakable prerogative vouchsafed to dust and ashes Let us walke worthy of this honour whereunto we are advanced being Christs partners let us not be the Devils partners Let us not partake with the Devill in sinne in blaspheming the name of GOD contemning of his Word in pride malice and other abominations but as we be partakers of Christ so let us participate of Christs vertue Let us be holy as he is holy humble as he is humble let us contemne this world with all the vaine pleasures that bee in it as hee did What fellowship is there betweene CHRIST and Belial If CHRIST be ours let not the Divell be ours This is good newes we are partakers of CHRIST therefore we may sleepe soundly on both Eares we need take thought for nothing Not so such a thought cannot be incident into Christs partners for we be partakers of Christ if we hold c. All interpreters with one consent referre this to faith and indeed it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 11.1 the beginning of that lively faith hope and confidence that we have in him which is as a sure foundation that cannot be shaken I do not deny but it is a good sence yet without any circumloquution or violence offred to the words it may fitly be translated if wee hold fast the beginning of the subsistence and being that we have in him For Hypostasis most properly doth signifie a subsistence according to the etymologie of the word If as we have begun by faith to have a being in Christ so wee hold fast this our being to the end growing up daily in him till wee come to a perfect age in Christ Iesus Christians must not needlesly doubt of their salvation Why doubtest thou ô man of little faith as Christ hath promised to us a kingdome so hee will undoubtedly performe his promise for there is not in him a shadow of turning We must say with Paul I am perswaded neither life nor death shall bee able to separate us from the love of CHRIST Yet we must distinguish between faith and presumption Christians must not set all at six and seven be not high minded but feare Blessed is the man that feareth alwayes A Child may feare to displease his father and yet not doubt of his fathers love As we have begun in Christ so let us continue in him Yee are they that have continued with me in my temptations therefore I appoint to you a kingdome Luk. 22.28 Be thou faithfull to the end Let us hold fast to the end the beginning of our subsistence in CHRIST Remember Lots Wife She begun well but ended ill So runne that yee may obtaine runne not your selves out of breath at the first never leave running till yee have the gole of eternall life We have begunne in sound and pure Religion let us not end in prophanenesse in Atheisme in Brownisme and Anabaptisme Let us hold our beginning fast and continue with CHRIST to the end let neither the slie temptations of Satan nor the sweete allurements of the flesh nor the dangerous baites of the world nor the stormy tempest of persecution if it should arise hereafter cary us from CHRIST but let us hold fast the beginning of our being in him and remaine firmely engraffed into him to the end VERSE 15. WHy what is that end to the which wee must hold out even so long as yee live and GOD speakes to you in the Ministery of the Gospell While it is said for that voice spoken to the Israelites appertaineth to us So long as the voice of God soundeth to us in the trumpet of the Gospell let us hold fast that being that we have in CHRIST take the time while the time serveth VERSE 16. SO much of the Application of the testimony of the caveat and the reason whereby it is enforced Now let us come to the commentary and explanation that the Apostle maketh of it In this he expoundeth foure branches of the testimony 1. Who they were that provoked God to anger 2. Who they were with whom God was angry 3. Who they were which by oath were excluded out of his rest 4. The cause why they were excluded In the latter end of the fifteenth Verse he made mention of the provocation First of all he shewes who they were that provoked God They that provoked him to anger are described 1. By the number of them they were some not all 2. By a gracious benefit contemned by them namely the word preached when they heard that is Almighty God
speaking to them by his servant Moses Whereby wee are given to understand that one of the greatest things that provokes the wrath of God is the contempt of his Majesty in the preaching of the Word When they heard they provoked him to anger therefore take heede how yee heare if ye despise the messengers by whom God speaketh if ye regard not their word God will be mightily offended with you They made God bitter against them Furthermore whereas he saies some not all it teaches us that the word of God is never without some fruite some or other profit by it The thorny ground the stony the ground by the high way side received not the seed yet some good ground received it and brought forth fruit When the booke of the Law was read the hearts of all that heard it were not hardned Iosiahs heart melted at it The greatest part of the assembly at Athens the wise and learned Philosophers mocked at Saint Paul when he preached Christ and the resurrection yet some believed at his Sermon as Dionysius amongst the women to whom Saint Paul spake one Lydia believed Let this encourage us that be Christs Ambassadours our labour is not altogether fruitlesse we shall carry some sheaves or others into the barne of the Kingdome of heaven Though many in a towne where the word is preached provoke God to anger they heare and regard it not yet some there be in whom we may rejoyce and though there were none yet our reward is with God A fisherman is to bee commended for his painefulnesse in his calling though he get never a fish So God will reward us His Spirituall fishermen though we should not catch one fish in the net of the Gospell yet for the most part there be some in the worst towne that is that profit by the ministery of the Word these some though they be few shall be our crowne of rejoycing at the latter day Againe heere we see the estate of the Church militant the bad are alwayes mingled with the good Cockle and Corne in the field chaffe and wheat in the barne floore In this house there be earthen and golden vessels In the Church triumphant no uncleane thing all dogs enchanters c. stand without and are not admitted in but in the militant Church there be many dogs prophane persons as Esau was there is a Cain as well as an Abel a Saul as a David an Ishmael as an Isaac a Iudas as a Peter neither let us be discouraged at it It hath been so from the beginning and it shall be so till the day of judgment when Christ shall come to purge this floore of his Moses whom God used as his hand to carry them out of Aegypt God will not have those famous instruments to be buried in silence whom he hath used for our good the sword of the Lord and of Gideon S. Paul thankes Priscilla and Aquila and heere an honourable mention is made of Moses though he were dead long agoe We in England were lead out of the Spirituall Aegypt of blindnesse superstition and ignorance by Queene Elizabeth and other good Princes of worthy memory therefore let them bee remembred still with thankesgiving to GOD. VERSE 17. SEcond branch with whom he was grieved in the ninth verse the terme of forty yeares was annexed to their tempting of God heere the time that God was displeased with them But we have shewed that this is all one They with whom God was grieved are set forth 1. By their action 2. By their passion 1. By that which they did 2. By that which they suffered That persisted stubbornely in their sinnes and would not be reclaimed from them GOD is displeased with none but with them that sin against Him He strikes not as a blind man every one hand over head that comes under his reach all is fish that comes to his net he is angry with a godly man as well as with an ungodly man The Sodomites were destroyed but Lot was saved Sinne not and though thou dwellest amongst sinners yet GOD will not powre downe the Vialls of His wrath upon thee the soule that sinneth shall surely dye 2 By that which they suffered Whose members The parts put for the whole yet the word members is very emphaticall Come into a field where a sore battell hath beene fought and you shall finde heere a legge and there an arme one member in this place an other in that which is lamentable to behold So their members were scattered in the wildernsse some lay in this place some in that They fell some one way some another Some devoured by wild beasts some stung to death by Serpents some the earth swallowed up quicke some swept away with the pestilence They all fell in the wildernesse by one death or an other namely all the impenitent sinners It is to be restreined to them for Moses and Aaron and sundry others are to be exempted Gods wrath was not thus extreamely kindled against them All those that dwelt in their sinnes fell thus in the wildernesse The consideration of these temporall plagues inflicted on sinners should scare us from sin the water wherewith the old world was drowned the fire and brimstome that consumed the Sodomites the casting of Iezebel that filthy strumpet out of a window and the eating of her by dogs the hanging of Absalom by the haire of his head the fal of the tower of Siloam upon eighteen persons and the falling of the carkasses of the Israelites in the wildernesse Though we feare not hell because we see it not yet let us feare the arrowes of GODs wrath which he may shoot at us in this world and pierce us through If ye will not feare him because he can kill the soule which is the greatest yet feare him because he hath infinite wayes to destroy your bodies He can make the French Pox to eate up the body of an Whore-monger He can make the body of an ominous and malicious person to consume away to the very bones He can wash away the flesh of a drunkard He can give all our bodies if it please Him as foode to the foules of the ayre he can make them to lye rotting on the earth and not to have the honour of buriall as Iezabel and these in the wildernes but make us to be buried as an Asse is buried as it fell out to Iehojakim Therfore in respect of these bodily punishments at least let us feare God and take heed of displeasing him VERSE 18. THE third branch who they were that God by an oath excluded out of his rest he sayth not to whom spake he that would not be perswaded by all the heavenly Rhetorique he used but still persisted in their sins He doth not say them that heard him not they gave him not the hearing as we saw before but because they obeyed not they were shut out of his rest Obedience is better then Sacrifice Hearing is good to heare many Sermons is a
people the way to heaven to pray for the people in the congregation to carry their prayers to God to celebrate the Sacraments these be the lysts of the Minister The Magistrate hath his bounds and the Minister his Vzziah though a King must not meddle with the Priests office and Azariah the High Priest must not intrude himselfe into the Kings office yet that High Priest of Rome will have both swords hee will bee a Priest and a King too he will be for matters of the world as well as for GODS matters Boniface the eight shewed himselfe one day in the attyre of a Priest another day in the attyre of a Prince affirming that hee was both Bellarmine of late hath somewhat minced the matter that the Pope hath no power in temporall matters directè yet indirectè quoad bonum spirituale he may play Rex In respect of the spirituall good of the Church he may depose Princes at his pleasure and dispose of their kingdomes as pleaseth him So as a man get into an house it makes no great matter whether directly or indirectly and the Papists so as they may thrust the Pope into the possession of temporalities they care not whether directly or indirectly If one kill a man whether directly or indirectly all is one So as the Pope may play the butcher with Kings and Princes at his pleasure what availeth it whether directly or indirectly this is indirect dealing by an indirect distinction to breake downe the wall of partition that God Himselfe hath set up betweene the Priest and the Magistrate Every one shall finde enough to doe in his office and to guide his owne boate though he intermedle not in the office of the other and put his rudder into another mans boate Let the Magistrate look well to his temporall things and let the Minister keepe himselfe to his spirituall things they be both Gods deputies the one in things that belong to God the other in things that perâ—â—ine to men Let them discharge their offices to Gods glory and the good of them that be committed to their charge He insisteth in one particular pertaining to GOD that he may offer both gifts and sacrifices for sinnes that is for the expiation of sinnes The Iesuits will have a perpetuall Priest-hood to be heere described and ordained in this place There must be Priests to the end of the world to offer sacrifice for sinne whereas it is as cleare as the noone day that this description is borrowed out of the law to set forth the spirituall Priest-hood of Christ withall The Apostle here teacheth us not what must be in the time of the Gospell but what was in the time of the law applying it to Christ. An externall sacrifice propitiatory for sin as they will have it is injurious to the blessed and perfect sacrifice which Christ offred on the Crosse for the sins of the world All outward sacrifices for sinne must now cease the bloud of Christ shed on the crosse having purged us from all sinne Yet the Ministers of the Gospell have now some sacrifices to offer up they bee either common with all Christians or proper to their ministerie 1. They must offer up themselves soules and bodies as an holy sacrifice to God as all Christians are bound to doe 2. They must bee plentifull in the workes of mercie to their power as other Christians are for with such sacrifices GOD is well pleased But there be other spirituall sacrifices that are also proper to them 1. To present the prayers of the people to God Ezra praised the great God of heaven and all the people said Amen So the Minister as the mouth of the congregation as a Spirituall Priest must offer up the prayers of the people to God and they in an holy zeale subscribe to him saying Amen Amen 2. We by the preaching of the Word doe sacrifice the people to God The Priests in the time of the law took a knife and cut the throat of a Calfe a Sheepe a Goat and so sacrificed them to the Lord. We by the sword of the Spirit cut the throat of sin of covetousnes pride malice uncleannes and so offer up the people as a glorious sacrifice to the Lord an odour that smelleth sweete Happy are they that bee sacrificed by the Ministers of the holy Word these sacrifices wee must offer to the end of the world and pray for us that we may offer them to Gods glory the comfort and salvation of you all VERSE 2. HE must not only execute his office but in such a manner as God requireth not in rigour and severity but in love kindnesse and compassion Which is illustrated by the persons on whom he must have compassion and the cause why If any sinne on ignorance or weakenesse hee must have compassion on them Such as are seduced by others and carryed out of the way what and if they sinne on knowledge Must they not be pittied Yes God forbid else but if they sin on malice against the knowne truth we must not so much as pray for them nor bee touched with any compassion towards them Pray not for this people neither lift up a cry for them There is a sinne unto death I doe not say that yee shall pray for it Saint Paul had no pitty on Alexander the Copper-Smith but prayed against him Otherwise if any of the people through infirmitie fall into a sinne if upon weakenesse of braine he be overcome with drinke if by the flattering entisements of the flesh he happen to be carryed into Adultery if hee bee somewhat too much in love with the world if he be a little tinckled with pride if he happen to be seduced by any Heretickes that come with a shew of Religion with faire and sugred words and so beguile him ere hee bee aware wee that be the Preachers of the Word must have compassion on such A Minister must not have an heart of flint but of oyle ready to melt at the consideration of the infirmities of the people and there is good cause why Because he himselfe is compassed with infirmities as they are as with a gowne that covers him from top to toe VERSE 3. ANd that he proveth by an evident signe A Minister is compassed with the same infirmities that the people are The Lycaonians would have sacrificed to St. Paul and Barnabas but they refused it O doe not so we are men of the like passions with you Cornelius fell downe at Saint Peters feet but hee tooke him up saying I my selfe also am a man Elias was a rare and admirable Prophet yet a man subject to like passions as we are Though we be never so wise learned or holy yet let the best Preachers in the world remember that they be men cloathed with the ragged Coate of infirmities as others bee Hence it is that Ministers yea famous Ministers doe often fall As Noah did into drunkennesse David into Adultery and murder Peter
darke night wee may imagine a tree to bee a man but when the day comes it is easily discerned So the Word of GOD is the bright day and glorious sun-shine whereby we discerne truth from false-hood sound doctrine from that which is corrupt and hereticall Therefore let us exercise ourselves in Gods Word continually that we may discerne betweene the purity of the Gospell and the impurity of Popery and all Errours and Heresies whatsoever that being enlightned by the candle of the word we may see and take the way that leadeth to the kingdome of heaven CHAP. 6. BEfore wee had Saint Pauls objurgation that they were so great non proficients in the Schoole of Christ. Now follows an exhortation to pricke them forwards to greater perfection in Religion Where 1. The substance of the exhortation 2. The pressing and urging of it by foure arguments 1. A ridiculo 2. Ab exemplo 3. A Deo 4. A periculo 1. From a ridiculous absurditie set forth by a comparison 2. From an enumeration of the chiefe rudiments which they are to leave 3. From the efficient cause of the spirituall progresse which they are to make namely God 4. From a fearefull danger that will ensue if upon a carelesse neglect or contempt of the heavenly doctrine they stand at a stay and goe not forward by that meanes they may goe backeward and at the length may fall into the sin against the Holy Ghost Therefore it stands them in hand in feare and humility to aspire to perfection dayly more and more VERSE 1. THe exhortation hath two branches 1. What they are to leave 2. What they are to contend unto 1. Terminus à quo 2. Terminus ad quem Seeing it is a shame alwayes to be babes let us as men growne seeke after stronger meat The principles .i. that which begins us and enters us into Christianity leaving that How Not casting it for ever behinde our backes suffering it quite to slip out of our memories never thinking of it any more we must remember even the principles of Religion to our dying day but wee must not insist in those and set downe our staffe here but as good travellours goe on forwards As if one should say to a Grammer Scholler leave thy Grammar and goe to Logick Rhetoricke Philosophie to more deepe and profound points of learning his meaning is not that hee should leave his Grammar quite and never thinke on it any more but that he should passe from that to greater matters As if one should say to a Traveller going to London that sits eating and drinking at Colchester leave Colchester and goe on to London So leave this doctrine of the beginning of Christianity leave your A. B. C. be not alwayes beginners but proceede till ye come to some maturity Let us goe on to perfection with all cheerefulnesse and celerity Both we that are the teachers and you that are to be taught by us that we may aspire to perfection dayly more and more Wee cannot goe of ourselves we must be led namely by the hand of GOD Almighty as little Children cannot goe unlesse their mothers and nurses lead them Let us therefore intreat the Lord to lead us forward by the hand of his spirit to perfection dayly more and more Wee cannot climbe up to the highest staire of the ladder of perfection in this world we must be climbing all the dayes of our life Saint Paul was rapt into the third heaven yet he professed he was not yet perfect We know in part we believe in part and we must be as Schollers learning of our part so long as we live Though with Moses wee have beene brought up in all the learning of the Aegyptians though wee bee as perfect Scribes in the law of GOD as Ezra as eloquent and mightie in Scripture as Apollos though wee have as many tongues as Saint Paul who spake with tongues more than they all did yet wee must bee carryed on still to perfection wee must be as Travellours that are ever walking and going on and on never resting till wee come to our journeys end which will not bee till death it selfe shall come Our SAVIOUR himselfe as hee was a man did grow up in wisedome and shall any of us thinke our selves so wise that wee neede not to grow in wisedome Let us all goe on forwards to perfection every day more and more The first reason is taken from a ridiculous absurditie set forth by a comparison Not laying againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because foundations are layd exceeding deepe in the earth All men laugh at those builders that are alwayes laying the foundation but never set up the Walls lay on the roofe tyle and glaze the house c. but every day are laying the foundation Those bee foolish builders So we that be Christians must not always be laying the foundation of religion but wee must build up ourselves as a glorious house to the Lord. Then hee sets downe the particular stones of this foundation which wee must not ever bee laying hee reckons up the chiefe points of the Christian catechisme which all ought to have at their fingers ends which it is a shame to be ever learning Of these some concerne this life some the life to come they that appertaine to this life are private or publike 1. Repentance which is illustrated by the things we are to repent of There be living workes which we doe when CHRIST liveth in us these are not to bee repented of but to be practised by us and there bee dead workes which be sinnes and are so called 1. Because they come from dead men that are dead in trespasses and sinnes 2. Because they tend to death and destruction the wages of sinne is death All sinnes are dead workes covetousnesse malice pride drunkenesse uncleannesse lying swearing c. are dead works therefore let us have nothing to doe with them Men are afraid to touch dead bodies or to come neere them we flye away from a dead and stinking carkasse Every sin is a dead carkasse that sends up an unsavory smell into the nostrills of God therefore let it be abhorred by us all let us turne away our eyes and hearts too from all dead workes Repentance hath two parts thâ— mortification of sin and vivification to newnesse of life Isa. 1.16 Zacheus repented him when he left his peeling and griping and became a liberall man made restitution to those whom hee had defrauded and gave the one halfe of his goods to the poore Peter repented of his denyall of Christ when he did not only weepe bitterly for it for a time but stood in defence of Christ to the very death Then an adulterer repents of his adulterie when hee leaves quite his Whores and harlots and possesses his vessell in holinesse and honour Repentance is a forsakâ—ng of the sinne and an imbracing of the contrary vertue It is not the laying aside of sinne for a time
of sores at his gate ever under one Crosse or another If there were no resurrection where this should be righted that sentence of the Psalmist might bee inverted verely there is no reward for the righteous verily there is no God that judgeth in the earth The third pillar is the Solemne funeralls that be in all nations All which are so many glasses wherein wee may behold the resurrection When we goe to a buryall we goe to a sowing the seede that is sowen lies covered in the earth all winter in the spring it shoots up againe and a goodly harvest ariseth of it So the body is sowne in corruption it rises in incorruption more beautifull then ever it was before The fourth pillar is that which Saint Paul urgeth to Christians 1 Cor. 15.12 Christ is risen therefore we shall ryse As Ionas was three dayes and three nights in the Whales belly So Christ was three dayes and three nights in the heart of the earth on Thursday he kept his Maundy he eate the Passeover and supper with his Disciples on good Friday he suffered and was crucified all Saturday being the Iewes Sabbath he lay in the earth on Sunday morning the first day of the weeke the Lords day the Lord Iesus rose triumphantly from the dead and this is the day of his resurrection on this day hee rose victoriously from the dead This is the day that the Lord hath made let us rejoyce and hee glad in it for Christs resurrection is a pledge of ours The first fruits are in heaven therefore the second fruits shall be there the head is in heaven therefore the members shall be there The Husband is in heaven therefore the Wife shall bee in heaven also we shall meeâ—e him with joy in the clouds and be translated with him into the kingdome of glory and abide with him for ever After the resurrection comes judgement it is appointed to men once to dye and then commeth the judgement Death were nothing if there were no judgement The Assiâ—es were nothing if there were nothing if there were no Gallowes no execution but as we must arise so wee must all appeare before the judgement seat of Christ that every one may receive the things done in his body according to that hee hath done whether it be good or bad Let us all thinke seriously of this eternall judgement It is called eternall judgement 1. Because it is of things eternall eternall life or eternall death 2. Because the sentence of that judgment is eternall the force and power thereof remaines ever both to the elect and reprobate they all goe eternally to the place appointed by the Iudge 3. Because the Iudge is eternall 4. Because the persons judged are eternall Some are to enjoy eternall happines some to suffer eternall punishment The judgement it selfe is not eternall that lasteth not ever but the fruit and event of it is eternall Oh that the cogitation of this judgement were deeply fixed in the harts of us all A great number even in the lap of the Church laugh at it in the closet of their hearts the Preachers talke much of a generall judgement that shall be after this life but if God let us alone till that day we shall doe well enough GOD grant we may escape the judgements here a flie for that judgement Yet Felix himselfe trembled at 〈◊〉 when Saint Paul spake of righteousnesse and the judgement to come though he were a judge himselfe he quaked at it Let us all feare this eternall judgement after an holy and religious manner and tremble at it In these judgements we may have Lawyers to plead for us then none shall be for us all against us especially our owne consciences as a thousand Lawyers and witnesses if our sinnes are not washed away in the bloud of CHRIST Therefore let us judge our selves here that wee bee not judged by the Lord hereafter let us bewaile our sinnes here that wee come not into the place where is weeping wayling and gnashing of teeth for ever Let us remember this eternall judgement that it may bee as a bridle to restraine us from sinne That godly Father St. Hierome professed of himselfe whether he did eat or drinke or whatsoever he did this trumpet rang alwayes in his eares surgite mortui venite adjudicium When wee goe to bed in the evening when wee arise in the morning when we are about the affaires of our calling when Satan provokes us to stealing lying coofening purloyning c. Let us remember this eternall judgement let us call our selves to an account for our sins in this world repent seriously of them let us cast away our sins not as we do our coates when we goe to bed and put them on againe in the morning but throw them away and have no fellowship with these unfruitfull workes of darknesse then wee shall have fellowship with Christ both in this life and in the life to come then we shall not need to feare this eternall judgement The Iudge is our SAVIOUR our elder brother our head our husband to whom we are married therefore we may lift up our heads at that day because our redemption is at hand we may rejoyce at his comming for we shal sit on the bench with him and judge the world and reigne with him for ever The Iesuits collect from hence that the Christians had a Catechisme delivered to them by tradition which they learned before they were acquainted with the Scriptures If every one should pick his faith out of the Scripture there would be madd rule Indeed if they had such heads as the Papists have that are bold to call the Scripture a nose of Wax But to answer 1. These Hebrewes to whom St. Paul writeth were exercised in the Scripture for Rom. 3.2 Vnto them were committed the oracles of God 2. Here is nothing in this Catechisme but is derived out of the Scripture 3. How shall men picke their faith out of the Pater-noster Ave-Mary c. being in an unknowne tongue Here wee have a short Catechisme consonant to the Scripture that was used in the Primitive Church Such as is at this day the Lords prayer the ten Commandements and the Articles of our beliefe These be profitable points but we that professe the Gospell must not always be in these they are to be propounded continually in the Church unto Children to them that bee rude and ignorant but Christians must not dwell in these wee must bee carryed to perfection till wee come to a ripe age in CHRIST IESUS wee must be able to answer all Heretickes and gaine-sayers and to defend the sacred truth of Christ his Gospell against them all VERSE 3. LEst hee should seeme to have presumed upon his owne strength when he said let us be lead forward to perfection here he referreth all to God that must be the leader of us all hee must give us feet to walke to perfection by Wee both we that are to teach and you
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
speaketh to us by whom hee revealeth the knowledge of his Majesty to us Christ knew there should be plentie of knowledge at his comming yet he bade his Apostles goe and teach all nations The Lord opened the heart of Lydia yet it was by Saint Pauls preaching the Lord catechized the Eunuch yet it was by Saint Philip the Lord added three thousand soules to the Church yet it was by Saint Peter How can they heare without a Preacher These be the Schoole-masters by whom God teacheth us to the end of the world The head Master of a Schoole doth not take away the Vshers Saint Augustine tract 3. in 1. Iohann Si unctio docet de omnibus nos sine causa laboramus Let us put you all over to the annointing then they might reply why doest thou write this Epistle to us why doest thou teach us nos extrinsecus admonemus magister intùs est qui docet Matth. 23.8 Nos abusivè magistri appellamur Neither doth hee send downe the HOLY GHOST on them in the similitude of cloven tongues as he did on the Apostles at the beginning they must be brought up in Schooles and Vniversities to attaine to the knowledge of the tongues and the right interpretation of the Scripture Paul mentions it as a blessing that he was brought up at the feete of Gamaleel hee disputed in the Schoole of Tyrannus but hee never wished the Schoole of Tyrannus to be pulled downe This doth declare to us the wonderfull abundance of knowledge that shall bee in the time of the Gospell above that which was in the time of the Law yet there bee a number of ignorant persons in the lap of the Church like them that knew not whether there was an Holy Ghost or no They have a confused knowledge of God but they doe not know him so distinctly in CHRIST as they ought to doe they have the more to answer for that living in so great light are still overwhelmed with darkenesse like to Tantalus up to the chin in water and yet drie like carelesse and negligent Schollers that have beene long at Schoole and learn't nothing the fault is not in God who gives them the meanes but in themselves that neglect the meanes 2. As wee have greater knowledge so greater obedience is required of us The servant that knowes his masters will and doth it not shall bee beaten with many stripes Wee know much and practise little therefore our condemnation shall bee the greater at the latter day VERSE 12. THe third branch of the new covenant is remission of sins In sence it agreeth with the Hebrew only the Apostle following the seventie hath for our further comfort enlarged it by the addition of one clause which is not in the Hebrew The first part of Verse is not in the Hebrew In my Sonne CHRIST IESUS I will be mercifull to their unjust and unrighteous dealings to all the injuries they have offered me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faults in manners when as we swarve from the marke of the Law of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in generall signifies all transgressions of the Law He useth many words to signifie to us that all our sinnes by what names soever they be called are forgiven us In acquittances we use to put in words enow for the declaration of a full discharge So doth the Lord when he acquitteth us of all our sinnes whether they be unrighteousnesse slips or violations of the Law they bee all forgiven hee professeth hee will remember them no more hee will cast them behinde his backe rase them out of the booke of his remembrance If wee minde to be revenged of a man wee say well I will remember thee I will one day pay thee home for it but God will not so much as remember our sinnes Oh blessed thing The just man falls seven times a day yet GOD will not remember his falls Hee remembred the sin of Amalek and of some hee sayes their sins shall be written with a penne of a diamond and sealed up in a bagge but he will keepe no register of our sins they shall bee quite forgotten Hee doth not say because they by their workes of penance have made satisfaction to my justice for their sinnes therefore I will remit them I will doe it of my sole mercy and goodnesse for my owne sake c. Object Was he not mercifull to the sinnes of the people in the time of the Law Sol. The forgivenesse of sins is now more cleerely manifested to us To them it was shadowed out by sacrifices and washings but now the Lamb is come offered on the Crosse whose bloud purgeth us from all sin This is a comfortable covenant the heavenly triacle and hony of the soule Our sins are innumerable besides our blasphemies besides the abhominable drunkennesse and whoredome that is amongst us our greedy scraping in the dunghill of the earth seldome or never lifting up our hearts to heaven wee sin daily in our best actions we sin in preaching of the Word for who preaches with such wisedome sincerity and zeale as he ought to doe wee sin in hearing our mindes oftentimes are on wooll-gathering our bodies in the Church our hearts on our Sheep and Oxen we heare more like Iudges to censure Gods Ambassadour than as Schollers to learne of him wee sinne in praying no sighes no groanes no fervency in our prayers no Amen at the end of them wee sin in giving of our almes wee give rather for vaine glory then for Gods glory we sin in our dayly talke and conferences one with another in them we seeke the ostentation of our own witte and learning not the edification one of another Who can cleere himselfe of pride wee are proud of our wit wealth beauty learning yea some are proud of nothing Good Lord then if God should call us into the counting house for our sins alas what shall we doe we cannot answer him one for a thousand and the least sinne deserves eternall death Thou shalt love the Lord thy God with all thy thought if one evill thought remaine unforgiven we are in a miserable case Against all these let us hold up the buckler of this new covenant of the remission of our sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins are bitter accusers In what a pittifull case was Caine who said my sinne is greater than can bee forgiven what a howling kept Iudas O I have sinned in betraying innocent bloud what makes men to hang themselves as Achitophel did to drowne themselves to lay violent hands on themselves save that they cannot be perswaded of the forgivenesse of their sins Therefore let us blesse God for this covenant and let us entreat him to seale in our hearts a comfortable perswasion of the remission of our sinnes dayly more and more VERSE 13. HEre followes a collection inferred on the former testimony which he gathereth out of the word new it hath his force from the contraries New and Old cannot stand together
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
kill our bodies the filthy stincke that issues out of these dead carkasses of sin will kill both body and soule therefore let them be detested by us These dead workes of sinne will poyson us all therefore have nothing to doe with them as wee love our life which is most deere to us all skin for skin and all that a man hath will he give for his life so let us avoide these dead workes that deprive us of eternall life in the world to come 5. Dead things are heavy a dead man So these lye heavy on our consciences Caine Iudas they were not able to beare that intollerable burden Sins may very well be termed dead workes 1. Laedunt vitam naturae they make our naturall life more unpleasant to us in the end they cut the threed of it for the wages of sinne is death if we had never sinned against God we should never have dyed 2. Carent vita gratiae So long as we are dead in our sins we are out of the favour of God 3. Auferunt vitam gloriae they deprive us of the kingdome of heaven in the life to come therefore they are worthily termed dead workes Thirdly the end of our redemption is to serve God we are redeemed from our old conversation not to our old conversation we are bought with the bloud of Christ not to serve the Devill our selves the flesh the world we have served them too much already but from henceforth we must serve God And how must we serve him 1. Integraliter in soule and body not in body alone as hypocrites doe that draw neere to GOD with their lippes but their hearts are farre from him nor in soule alone as some fearefull Christians doe which say they have a good heart to God-ward and yet give their bodyes to the service of the Devill As God by Iesus Christ hath redeemed both soule and body so we must glorifie him with them both 2. Wee must serve God peculiariter him and him alone I am a jealous God Thou shalt have no other Gods besides me We must not make our belly our God as Epicures doe our money our God as covetous misers doe but wee must serve God alone hee must have all our service Matth. 4.10 3. Perseveranter not a while but continually to our lives end bee faithfull to the end and I will give thee the Crowne of life If wee persevere not in his service to our dying day wee shall loose our reward 4. Totaliter all the time of our whole life Wee must serve him not only when wee bee old drie and withered but in our fresh and flourishing yeeres wee must beare the yoke of the LORD when wee are young hee must have the first fruits of our service But alas though wee professe that wee are redeemed by CHRIST yet wee serve our owne lusts and affections wee serve not the living GOD as wee ought to doe Let us have a care to serve the living GOD in this short and transitory world that we may live eternally with this everliving GOD in the world to come There is no fishing to the Sea no service to the Kings nor no service to the King of Kings 1. Some Masters are poore and cannot reward their servants our master is rich heaven and earth are his Hester though a poore mayde yet because she served him he made her a Queene 2. Some masters are churlish and will not reward their servants as Nabal was wee have a kinde and loving master not the least service we doe if we give but a cup of cold water in his name but he will reward it 3. Earthly Masters give but earthly rewards they may give good wages while yee be with them and peradventure bestow a farme on you but our master will give us a kingdome 4. Earthly masters dye Gentlemen Knights Noblemen dye yea Kings themselves dye and then their servants seeke abroad but our master lives for ever Therefore let us serve him with all cheerefulnesse let us serve him in this life and we shall enter into the joy of our Master Will the Son of Iesse give you all Vineyards Our Master will give us all a kingdome We are servants here we shall bee Kings there have palmes in our hands and Crownes on our heads and raigne with him for ever VERSE 15. SEcondly the truth and substance of the Tabernacle is applyed to Christ as to a testatour Where 1. The constitution of the Testament Verse 15. 2. A confirmation of it In the constitution of it there be foure circumstances 1. The legatour 2. The death of the testatour that strengthens the Testament 3. The legatarie every believer 4. The legacie an eternall inheritance The instrumentall cause whereby wee attaine to our legacie was the death of Christ which hath a double use 1. To purchase redemption for us as a Priest we are redeemed by the bloud of Christ from the bonds of sins wherewith we were tyed by vertue of the former Testament 2. To ratifie the covenant and Testament to us as a Testatour he is a Priest in regard of God making an attonement for us with his bloud hee is a Testatour in respect of us bequeathing that to us which hee hath bought with his bloud It is ratified by the death of the Testatour Which is confirmed by two arguments 1. Iure humano Verses 16.17 2. Iure legali Where 1. A generall assertion Ver. 18. 2. A particular explication of it Verse 19.20 Here may seeme to be some contradictions 1. There it is said when Moses had read the booke here it is said when hee had spoken every precept that is appertaining to the booke of the covenant So that there is no jarre but a sweete harmony 2. There is mention only of the bloud of Beeves here of Calves and Goates they are by a Synecdoche comprehended in the other 3. There is nothing said of water wooll and hysop but there he speakes of sprinkling and these were used in all sprincklings 4. It is not said that the booke was sprinckled but that may well bee collected Verse 6. for having made an Altar and set the booke of the covenant on it with halfe of the bloud he sprinckled the Altar and the booke afterwards hee sprinckled the people too 5. There it is said this is the bloud of the Testament which God hath made with you Here which GOD commanded to bee brought to you This in sense is all one it was made according to the booke and being made was brought to them comprised in the booke Exod. 24.9 The force of the argument is this the former Testament was confirmed with bloud by the death of Calves Goats c. therefore it was requisite that the latter Testament should be ratified with bloud namely by the death of Christ the Testatour Because by his owne bloud hee hath purged our consciences which the bloud of beasts could not doe in the Law He by whose meanes and mediation the New
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
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
hath borne the sinnes of us all therefore let us not feare death 2. It is but a sleepe Lord if hee sleepe then shall hee doe well enough Men are refreshed after sleepe so we after death Apoc. 3.14 13. There bee two benefits which wee shall receive by death 1. Wee shall rest from our labours Here wee are like Noahs Dove wee can finde no rest either day or night wee shall rest from the workes of our calling Now indeed wee are early up in the morning sit up late at night and eate the bread of carefulnesse all the day long but then wee shall rest from that toiling and moiling wee shall rest from the workes of piety and Religion All that wee shall doe then will bee to sing Hallelujahs to our blessed redeemer Wee shall rest from sinne wee shall no longer cry out like tyred Porters Oh wretched man that I am who shall deliver mee from this body of death We shall rest from all miseries and sicknesses cry out no more my head my head nor complaine of troubles in our selves Wives Children or servants Wee shall rest from weaknesses and infirmities Now wee eate drinke sleepe c. but then wee shall eate of the tree of life which is in the midst of the Paradise of God and never hunger or thirst any more 2. Their workes follow them our labour is not in vaine in the Lord. The almes of Cornelius the garments of Dorcas the Centurions Synagogue a Cup of cold water given in CHRIST 's name shall be rewarded so that we may sing like a Swanne before our death as St. Paul did 2 Tim. 4.8 henceforth there is layd up for mee a Crowne of righteousnesse which the Lord the righteous Iudge shall give mee at that day and not to me only but unto them also that love his appearing 4. Comfort against death is a glorious resurrection Iob 19.25 26.27 Phil. 3. Christ's glorious body Our bodies putrifie in the earth yet there is not an end of them We have praeludia in the Old and New Testament the Widow of Sareptas Son raysed up by Elias the Sonne of the Shunamitish Woman by Elisha In the New Testament Christ raised up three the one in domo Iairus daughter the other in feretro on the Beare the Widdowes Sonne of Naim the third in Sepulchro that was Lazarus which had lyen foure dayes and began to stincke all which are pledges of our resurrection The same God that raised them up will raise us up at the last day Death goes not alone there is one that followes her and that is judgement Iudgement either of absolution for the godly come yee blessed of my Father or of condemnation for the wicked goe yee cursed into c. If there were no judgement after death the godly of all others were most miserable and if no judgement the ungodly were the happiest men But let us know that after death comes a judgement one way or other salvation or damnation We must all appeare before the judgment seate of Christ c. The drunkard must give an account of his drunkennesse the covetous man how he hath imployed his riches we must give an account of our oppressions thefts secret or open of our negligent comming to Church and contempt of the Word of God Let this cause us with a narrow eye to looke into our lives let us judge our selves in this world that wee bee not condemned hereafter Yet there bee a number in the Church that thinke it a scare Crow and make a mocke at this judgement as the Athenians did at the resurrection Acts 17.32 they will believe the Assizes at Bury and in other places but count this a tale of a tub Felix though a wicked man trembled at it Let us all tremble at the naming of this judgement Let it be a meanes to pull us from sin and to make our peace with God in this world that we may stand without trembling before the Sonne of man Iudgment followes upon the neck of death either come thou blessed or goe thou cursed The good thiefe the same day he dyed was with Christ in Paradise that was his judgment the rich man the same day he dyed was in hell in torments that was his judgement Wherefore whilest wee have time let us repent while God giveth us a breathing time on the face of the earth for when death commeth it is too late then there is no mercy but judgement to be expected While we be alive Christ knocketh at the doore of our hearts with the hammer of his Word if we will open to him he will sup with us and we shall sup with him in the kingdome of glory but if now we shut him out and will not suffer him to enter he will shut us out and though we cry Lord Lord with the foolish Virgins he will not open to us VERSE 28. AT the which offering he dyed To take away not existentiam peccati but reatum dominium paenam Of many Matth. 26.28 he dyed for all sufficienter What is CHRIST dead and gone then wee shall never see him againe Yes he shall appeare in the heavens with his mighty Angels Without sinne Why the first time he appeared without sinne for He knew no sinne I but then hee came with his fraile body to offer up for sinne Verse 26. Now he shall appeare with no more sacrifice for sinne Then he came as a Lamb to be slaine for sin now as a King and a Lion Then he came as a Priest with a sacrifice to offer now as a Iudge to sit on the Throne To the salvation of the godly but to the damnation of wicked and reprobate men Here is another argument against the Masse Men may as well dye often ordinarily as Christ be offered up often As this is an unmoveable truth that a man ordinarily dies but once So this is a firme position in Divinity that CHRIST can be but once offered properly But to whom shall the day of Iudgement be comfortable to them that are weary of the loade of sin and looke for their deliverer Phil. 3.20 Tit. 2.13 2 Pet. 3.12 The mother of Sisera looked out at a window for the comming of her Sonne So we the spirituall mother brethren and sisters of Christ must looke out at the window of our hearts for him A Woman lookes for her Husband and we look to our money our Sheepe and Oxen but we looke not for Christ. It is to be feared if he were a comming we would entreat him to tarry still and say with the devills why art thou come to torment us before the time hee is our deliverer let us looke for him as faithfull servants for their masters and say come LORD IESU come quickly The second comming of CHRIST is here notably described 1. He shall come potenter because it is said he shall appeare 2. Innocenter without sinne 3. Finaliter to them that looke for him 4. Vtiliter to salvation He
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
sinne doe this in remembrance of me that my body was broken for you and my bloud shed for you on the Crosse. The immoderate showers that come oft in harvest and deprive us of the fruits of the earth may put us in minde of sin for they bee our sinnes that keepe good things from us Our moyling and toyling for the sustentation of our selves with much care and wearisome labour for if we had not sinned it shold not have bin so The sicknesses and diseases that bee among us terrible agewes that bring men to deaths doore and continue with them many weekes together the plague and pestilence that hath raged among us swept many thousands away and in a manner consumed some Townes c. the death of so many of our brethren and sisters continually before our eyes c. may put us in minde of sin for if we had not sinned wee should not have dyed There bee a number of things to put us in minde of sinne but there is nothing that can take away sinne but Iesus Christ the Lamb of God that taketh away the sins of the world All these should humble us and make us to knocke on our breasts with the poore Publican and say ô God bee mercifull to us sinners Therefore let us all flye to this heavenly Physition for the curing of us VERSE 4. HE doth not say it is an unlikely thing hard or difficult but unpossible 1. God that is offended by sin and to be reconciled to us is a Spirit Bulls and Goats are fleshly things Psal. 50.13 2. God is most holy just and righteous there is no holinesse in Bulls and Goates 3. Man is a farre more glorious creature then Bulls and Goates created after Gods own Image endewed with reason and understanding yet the bloud of the wisest and holiest men in the world could not make satisfaction for sinne much lesse can the bloud of Bulls and Goates Yee are more worth than many Sparrowes so we are more worth than many Bulls and Goates 4. The Angels in heaven cannot take away sinne much lesse Bulls and Goates 5. As man had sinned so the bloud of man must bee powred out for the sin of man yea the bloud of such a man as knew no sin A sinner cannot satisfie for sinners therefore it became us to have such a High-Priest as was separated from sinners Neither was he to be a meere man but God and man the power of man is finite the power of God is infinite Therefore hee that delivered us from sinne offered up himselfe by his eternall Deity So that it is not the bloud of Bulls and Goates that can take away sinne but wee are purchased with the bloud of God Object Levit. 16.30 That is spoken sacramentally because that was a token and a signification of their clensing Object Rhemists The sacrifices of the Law before Christ could not take away sinne but the sacrifice of the New Testament since CHRIST 's death being an Application of it can take away sinne Sol. I but no creature can doe it neither before nor since CHRIST 's passion CHRIST yesterday and to day the same for ever Oh that this were effectually considered of us all Wee are redeemed from our old conversation by the precious bloud of CHRIST Our sins cost the bloud of the LORD IESUS Therefore let us take no pleasure in them David said of the water for the which three of his worthies ventured their lives this is the bloud of them c. Therefore hee would not drinke of it but powred it on the ground So as often as we are entised to sinne to drunkennesse uncleannesse covetousnesse c. Let us say these cost the bloud of the Sonne of God therefore though never so sweete let us not drinke of that water but hurle it away The love of CHRIST should constraine us to it Will any nourish a Serpent that hath killed his deere friend Sinne is the Serpent that killed CHRIST the friend of friends therefore let us not harbour him but hurle him out of doores Yet this bloud wherewith we are bought is little considered for all that wee wallow in sin still But they that belong to Christ will lay it to heart that it may be as a bridle to restraine them from sin As we are washed from our sins in the bloud of Christ no other bloud could do it so let us cast away sin keep our selves undefiled in this world that we may reigne with Christ in the world to come VERSE 5. 1. THe promised Messiah of whom David prophesieth in that Psalme for there bee sundry things that are peculiar to Christ and cannot be communicated to David 1. God required sacrifices of David but of this man he requireth none Psal. 40.6 2. This man was to supply the defect of the legall sacrifices and to fulfill the will of GOD perfectly for mankind this could not David doe Therefore this is a prophesie which David maketh of our Saviour Christ. Taking our nature on him In respect of his deity hee was in the world before but now he is in it too in respect of his humanity Ioh. 3.13 Eph. 4.9 yet he brought not his body with him from heaven 1 Cor. 15.47 Namely to God the Father Cruenta that were slaine incruenta Caphatsta thou takest no pleasure in He would have those sacrifices in the time of the Law as demonstrations of their obedience and monuments of thankefulnesse as Noah but now in the time of the Gospell hee will not have them 2. He would have them as types and figures for a time to represent the sacrifice of Christ to come but he will not have them as propitiatory for sin The only propitiatory sacrifice for the sins of the world is the Christ's body which is opposed to the others Hast thou fitted in all respects for me Here seemes to be an apparant jarre betweene St. Paul and David In the Hebrew it is aoznaijm Carithali boared Some think that the Seventy whom St. Paul followeth did at the first interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Hebrew and afterwards by the fault of the Printers came in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But there is no likelihood the Apostle would cite a corrupt glosse instead of the true interpretation In substance there is no difference betweene the Hebrew and the Greeke If God the Father prepared eares for Christ then a body For there cannot bee eares without a body so that both may stand very well save that the Seventy no doubt directed by the Spirit of God doth make the Prophets meaning more plaine which St. Paul layeth hold of because it fitteth his purpose to make an opposition betweene the Christ's body and the sacrifices of the Law The servant that would dwell with his master had his eare bored through with an awle Exod. 21.5 So because Christ offered himselfe as a servant to God the Father for our sakes it is said that he boared his eares
remitted so Christ forgot the cruelty that his persecutors used towards him Mat. 18.3 All good turnes let us remember but as for all wrongs let them bee forgotten for ever Why will he not remember our sins any more Surely because his Son Christ Iesus hath dyed for our sins and offered himselfe for them him that knew no sin he made to be sin for us therefore he will remember our sins no more To that purpose is this testimony alleadged in this place VERSE 18. WHereupon he inferreth this conclusion Of these things that is of sins and iniquities is There may bee spirituall oblations and sacrifices of prayer thankesgiving and almes deeds Hebr. 13.17 but there remaines no more offering for the expiation of sinnes If all sinnes be forgiven for the one oblation that Christ hath offered there needs no more offering for sin but for the worthinesse of that one oblation all sins are forgiven us Ergo there needs no more offering for sin Object There is Christ's As for the Masse it is the same sacrifice that Christ offered on the Crosse therefore that may still remaine as propitiatory for sinne Sol. 1. It is not the same for Christ's body is in heaven there he tarryes still Verse 13. and Act. 3.21 therefore it is not in the sacrifice of the Masse here on earth for that cause it is not the same sacrifice that was on the crosse 2. Here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That was bloudy this unbloudy Which differ as much as light and darkenesse death and life and if unbloudy then no remission of sins in it Hebr. 9.22 3. If Christ be offered in the Masse then he must suffer there Hebr. 9.26 but he doth not suffer there ergo 4. If CHRIST be there offered then hee is there consumed for sacrificabile must be destructibile as Bellarmine confesseth and in all sacrifices there is a consumption of the thing sacrificed the Goate the Sheepe the Heyfer was consumed and Christ was consumed or destroyed on the Crosse he is not destroyed in the Masse ergo he is not in the sacrifice of the Masse Yes sayes Bellarmine he is destroyed sacramentally because he is eaten by the Priest though not physically and really I but in a sacrifice there must be a physicall and reall destruction of the thing sacrificed otherwise no sacrifice Againe a repetition of the same sacrifice is here excluded If CHRIST must bee offered up often then that one offering on the Crosse was insufficient for the taking away of sinne but the Apostle proveth that CHRIST was to be offered but once If he be offered up often it is an indignity to him for so were the sacrifices in the Law The Masse I conclude still is no propitiatory sacrifice Here we have a most sweet and comfortable doctrine by the offering of our SAVIOUR CHRIST we obtaine remission of sins his bloud purgeth us from all sin In sin we are warmed in our Mothers belly in sin we were conceived and borne We sucke sinne as milke from our mothers breasts before wee bee regenerate wee doe nothing but sinne draw sin with Cartropes and iniquity with the cordes of vanity After we are regenerate In many things we sinne all The just man falleth seven times a day If God should enter into judgement with us for our sins we were not able to answer one for a thousand We sin in preaching praying hearing our best sort of actions are defiled with sin But here is our comfort by the oblation of Iesus Christ on the Crosse once made wee have remission of all our sins In so much as wee may say death where is thy sting Let us desire the Lord to apply this oblation of Christ to us by a true and lively faith And as by CHRIST alone we have the forgivenesse of our sins which all the sacrifices in the Law could not purchase nor any thing that we can doe under the Gospell so let the love of Christ in dying for our sins cause us to dye to sinne dayly more and more and as he in wonderfull love offered up himselfe as a sacrifice for the putting away of our sins so let us offer up our selves our soules and bodies as a holy living and acceptable sacrifice to him all the dayes of our lives that the power of Christ's passion appearing in us in this world we may reigne with him in the world to come Now hee makes an application of that discourse hee had of Christ. analysis 19 1. The foundation Then the building 22. The doctrine and the use The doctrine hath three branches 1. Our entrance into heaven 2. The way whereby we enter Verse 20. 3. Our guide and leader in the way Verse 21. In our entrance 1. The manner of it 2. The place whereinto we enter 3. The meanes whereby analysis 20 In the way 1. A commendation of it 2. The conservation of it 1. For his office he is a Priest analysis 21 2. For his dignity great 3. For his dominion over the house of God The use is threefold 1. An appropinquation to God Verse 22. 2. A profession of God 23. 3. A declaration of it by provoking one another 24. analysis 22 Our appropinquation 1. Ex parte subjecti 2. Ex parte formae 3. Ex parte medij Internall externall analysis 23 Our profession must be held fast Where 1. How 2. Why. In the provocation 1. How it must be done with consideration analysis 24 2. To what we must provoke VERSE 19. 1. WE must make a profitable use of all doctrines propounded to us The High-Priest in the time of the Law could not enter into the Sanctum Sanctorum without bloud Hebr. 9.7 no more can wee into heaven hee entered by the bloud of a Goate and an Heyfer we by the bloud of Iesus Act. 20.28 We have boldnesse of entrance into the holy places How Thieves enter into an house so doe sacrilegious persons into a Church but it is with quaking and trembling least they should be apprehended because they have no right of entring wee enter boldly into the sanctuary of heaven because we have a right to it by Iesus Christ. Not to see it afarre off on an hill as Moses did the land of Caâ—an but to enter into it Into what Into the holy places which is expounded to be heaven Hebr. 9.24 In the time of the Law none but the High-Priest went into the Holy of Holies and that but once a yeere here all both Ministers and people Magistrates and subjects high and low rich and poore all that believe in Christ have entrance into heaven We may be bold by prayer to enter into it in this life and in soule and body we shall have a comfortable entrance into it in the life to come None but Gentlemen of the Privie Chamber may enter into the King we may all goe to the King of Kings and that boldly because we are reconciled to him by
But ignorant persons cannot commit the sin against the Holy Ghost they must be men of knowledge that fall into this sinne therefore the more knowledge we have the more carefull wee should be that we be not carryed by little and little into this sinne Knowledge puffeth up knowledge breeds pride and pride may tumble us into hell before we be aware The Devill at the first and so hee is still was of wonderfull knowledge he saw what was in heaven yet he was carryed into the sinne against the Holy Ghost he sinned maliciously against the knowledge which hee had received The Pharisees were men of singular knowledge sitting in Moses chaire reading Divinity lectures to the people most skilfull in the Law of God these fell into this horrible sinne many of them as is apparant in the Gospell Therefore let them that have knowledge looke to themselves Let us not thinke highly of our selves for our knowledge least we fall into the condemnation of the Devill To whom much is given of them much is required Therefore the more knowledge GOD hath given us the more often let us be in prayer that we may employ it to the glory of the giver The more we know the more humble let us be and crave the gracious assistance of God's Spirit to guide our knowledge to his glory the good and benefit of our brethren As wee have science so let us have conscience and as we abound in knowledge so let us abound in practice and be plentifull in the fruits of righteousnesse by Iesus Christ. 3. Every sin that is done willingly is not the sinne against the Holy Ghost David lay with Bathshebah willingly and for the most part we sinne willingly with joy and delight but this sinne hath malice annexed to it as we shall see afterwards They fall toti à toto in totum scienter volenter malitiosè irrevocabiliter It is as cleere as the noone day that the sinne against the Holy Ghost cannot be forgiven it is peccatum irremissibile This is so cleere in Scripture as that the Papists cannot deny it yet they will smooth it with the oyle of distinction it is called irremissibile ordinariè non absolutè as Bellarmine speaketh because ordinarily it cannot be forgiven not because forgivenesse is absolutely denyed unto it aegrè difficulter it can bee forgiven yet with much adoe and seldome it is forgiven But Christ sayes it can never bee forgiven neither in this world nor in the world to come not it can hardly be forgiven but never Saint Iohn calls it a sinne to death not a sinne neere death that cannot be forgiven without great difficulty but such a sin as strikes the party with the dart of death without recovery Every sinne is to death without the mercy of GOD in CHRIST but this is a sinne to death without a remedy The death of CHRIST cannot cure this sinne Without Repentance none can bee forgiven These men cannot repent Ergo it cannot bee forgiven There remaineth no sacrifice for this sinne the sacrifice of CHRIST cannot abolish this sinne because it is contemned by them and was never ordained for them A lamentable sin Let us entreat the Lord above all sins to keepe us from this There is a sacrifice for Idolatry for common swearing for prophanenesse for theft treason adultery murder these bee horrible sinnes and the Lord preserve us from them yet these may be washed away in the bloud of Christ sacrificed on the Crosse for us but there is no sacrifice for these sinners Lord keepe mee sayes Dauid from presumptuous sinnes But much more let us pray Lord keepe us from this sinne of sinnes the sinne against the HOLY GHOST and undoubtedly hee will keepe all his from it for they that are borne of God cannot sinne unto death VERSE 27. BVt on the contrary side Hee doth not say the present judgement of GOD shall light on them but that which is a mervailous torture to their conscience a fearefull and continuall expectation of it being assured it will one day come upon them as a condemned man lookes every houre to dye The godly stand in a joyfull expectation of CHRIST his comming and wish for it Come Lord Iesu come quickly but the expectation of his comming strikes a continuall terrour to the wicked which is as a racke to them in the meane season The devils believe there is a God and tremble so these apostats believe there is a day of judgement and quake at the recordation of it And the Zeale or fervency of fire goe ye cursed into everlasting fire Fire is terrible therefore the paines of hell are described by it Fire is devouring it devoures an whole towne This is a devouring fire it shall alwayes be a devouring of them and yet never fully devoure them they shall ever be burning and never burned Whom them that are opposite to Christ that wage battle against him open and professed enemies set on the other side against Christ yet under a kind of pretext and colour as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth import inverting to themselves some colourable reason why they should doe so This is that which hee said Heb. 6. They are a reprobate earth whose end is to be burned Here it is evident to us all that there is a day of judgement There is a lake burning with fire and brimstone The wicked would not looke for that which is not they looke and that with feare and horrour for the judgment to come Felix trembled therefore there is a judgement The thieves would not be afraid of the Assizes if there were no judgement The very devils and all the wicked know there is a judgement to come Why art thou come to torment us before the time they knew there was a time when they shold be tormented but they complained that CHRIST with his holy presence tormented them before the time Therefore let us all after a godly manner feare this judgement As for them that thinke there is no judgement they are worse than the Devill 2 Thes. 1.8 There is a violent fire that shall devoure the adversaries an unquenchable fire prepared for the Devill and his Angels Doe not imagine that ignis gehennae is ignis fatuus It is said of the Sodomites that they suffer the vengeance of eternall fire God hath appointed a day wherein hee will judge the world in righteousnesse and wee must all appeare before the judgement seat of CHRIST Therefore let us often thinke upon it and let it be as a bridle to restraine us from sinne Whether I eate or drinke said Ierome mee thinkes the trumpet soundeth in my ears surgite mortui venite ad judicium Even now when wee are eating and drinking making merry at the Nativitie of our Blessed SAVIOUR even now when wee are in the middest of all our mirth and Christmasse games let us remember there is a judgement and let us live here that wee may stand without trembling before the Sonne of
made and that immediately with his owne hands 2. Satan the enemy of mankinde did now but begin to peepe out of the window he was not as yet knowne Adam had no experience of him therefore it is like that GOD would bee mercifull to him that was first circumvented by him Iren. l. 3. c. 34.35 3. God cursed not Adam but the earth Gen. 3.17 he is none of those cursed ones to whom CHRIST shall say at the latter day ite maledicti c. 4. When Adam and Eve had sinned they covered themselves with figge leaves which are sharpe and pricking thereby declaring their true repentance as Chrysostome observeth 5. As God made them a promise of CHRIST to come the seed of the woman c. So it is most likely that they layd hold on that promise by the hand of Faith for they brought up their children in the exercises of Religion to offer sacrifice as a figure of the true Lamb that was to be sacrificed on the Crosse for the sinnes of the world Externall sacrifices of Religion have beene practised by all in the lappe and bosome of the Church from the beginning of the world Cain did not refuse to sacrifice he offered a sacrifice as his brother did they therefore that contemne the exercises of Religion that will not come to church offer up the sacrifice of prayse and prayer with the rest of their brethren are worse than Caine. 2. Here wee see that opus operatum is not sufficient It is not enough to doe a good worke which GOD requireth at our hands but wee must performe it in such a manner as the Lord requireth we must not only doe bonum but bono The Pharisee prayed in the Temple and the Publican prayed the prayer of the one was acceptable of the other abominable The Pharisees heard CHRIST preach and many of the common people heard him preach to the one it was the savour of life to life to the other of death unto death Simon Magus was baptised and gave up his name to CHRIST and Lydia was baptised the one sincerely the other in Hypocrisie Peter received the Passeover and Iudas received it to the one it was honey to the other poyson The Pharisees gave almes and Cornelius The one went up into remembrance before God the other did not So Cain sacrificed and Abel sacrificed yet GOD had respect to the one not to the other Therefore we had need to beware with what minde and affection we doe good things It is not enough to come to Church to professe CHRIST to heare Sermons to receive the Holy Communion to offer up the sacrifice of thankesgiving with the congregation but wee must doe these things with a sincere heart da mihi cor not for fashion sake to be well thought of among men to be counted devout and religious persons but we must doe them in faith to glorifie God withall Againe here it is apparent to us all that God hath a care of his Children even when they be dead hee will revenge their bloud and the injuries offered to them when they be gone He remembred what Amaleck had done to Israel many yeeres after the dogs licked up Iesabels bloud a good while after Naboth was slaine Hierusalem that killed the Prophets and stoned them that were sent unto her doth now drinke deepe of the cup of Gods vengeance Abel was dead his body raked up in the earth yet his bloud spake and God heard it he set a brand of his indignation on Cain for it therefore let us take heed how we offer any wrong to God's Saints especially how we imbrew our fingers in their bloud Though they be dead and no man living will follow the Law against us yet God will proceede as a just Iudge against us This should encourage us to serve such a loving and carefull Master as GOD is sleeping and waking living and dying he takes us under the wing of his protection VERSE 5. 1. A Narration of Enoch his translation with all the circumstances belonging to it 2. A confirmation of it Verse 6. That Abel was made famous by faith he hath shewed in the Verse going before Now he comes to Enoch who also by vertue of faith is renowned in all ages None can please God but by faith Enoch pleased God and in token thereof he was translated into heaven Therefore Enoch was justified by faith In his translation there are these branches 1. The cause of it which was faith 2. The end of it that he should not see death 3. An effect of it he was no more found 4. The author of it which was God 5. The reason why because he pleased God Enoch was adorned with many rare and excellent vertues hee walked not after the course of the world in the broad way that leadeth to destruction but in the streight path of Gods Commandements he was full of prayers of almes deeds of fastings yet his translation is adscribed to his faith The just man lives by faith Faith is the wing whereby wee must all flie into the kingdome of heaven Hee was taken from one place and put into another from earth and placed in heaven The end There is a time to be borne and a time to dye It is appointed to all men once to dye Enoch was a man yet hee dyed not hee had a birth day but no dying day Death is a separation of the soule from the body Enoch in soule and body was taken up together into heaven this was his priviledge he escaped the axe of death that cuts of all our heads For a proofe of it he was not found in any place here upon the earth It is like that as some sought for Elias when in a fierie charret he was taken up into heaven so some sought for Enoch but he was no where to be found a writ of non inventus was returned Who tooke him away not the Devill that as some write tooke away some of the Popes but GOD Himselfe tooke him away Why For hee pleased GOD for it is twise said of him Gen. 5.22 24. that he walked with God he was no man pleaser but God pleaser The translation of Enoch is an intricate question that hath exercised the heads of many Divines Some are of opinion that he was turned of a man into an Angell but God makes no such metamorphoses In the kingdome of heaven we shall be like Angels but not Angels The greatest part of the Hebrew Rabbins doe peremptorily avouch that Enoch dyed The Hebrew phrases imply death Enoch was taken away and they that dye are taken away Psal. 39. ult Iob 32. ult Ezek. 24. God hath taken away such a neighbour of ours 2. Aenenu he was not so Gen. 42.36 I but here the Spirit of GOD avoucheth in expresse words making a Commentary of that in Genesis that he did not see death and if he had dyed as other men Moses would have shut up his life with the same clause that he
it CHRIST the Saviour of the world was promised to them that he should come of Abrahams seed but as yet he was not come the kingdome of heaven whereof the land of Canaan was a type was promised to them but as yet they received it not yet they believed certainely that they should have them and dyed in that faith Faith is an evidence of things that are not seene The victory over sinne death and the Divell is promised to us we shall bee more than conquerors yet sinne gives us many a fall the Divell assaults and tempts us death seaseth on us and takes us away yet let us believe Gods promise As yet we have not received the resurrection yet believe it nor the kingdome of heaven yet believe it and dye in that beliefe though thou kill me I will believe in thee The affirmative 2. Though they received them not yet they saw them not neere hand but farre off not with the eye of the body but of the soule which is faith Abraham in the birth of Isaac saw CHRIST In thy seed that is in CHRIST shall all nations be blessed Isaac was borne of a woman which by the course of nature was never like to have Children so was CHRIST of a Virgin that never knew man In the oblation of Isaac he saw the oblation of Christ on the Crosse. When Isaac bore the wood wherewith he should be burnt hee saw Christ bearing his owne Crosse when he saw Isaac bound on the Altar he saw Christ fastened to the Crosse. So the Israelites afterwards saw CHRIST afarre off in the Paschall Lamb and the rest of the sacrifices but blessed are our eyes wee as yet see the kingdome of heaven but afarre off but one day we shall see God face to face 3. They were perswaded they should have them and dyed in that perswasion they saluted them as Marrinors espying the shoare afarre off skip for joy hoping shortly to bee at it so these seeing the celestiall Canaan afarre off rejoyced at it and embraced it with the armes of faith So we must rejoyce at the sight of death as Simeon and Paul 4. They confessed themselves strangers here Whereby it is apparent they looked for a Country in heaven and dyed in faith expecting that Country 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Citizens that have a râ—ght and interest in the City may goe up and downe boldly strangers are fearefull standing at the curtesie of others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that come as wanderers from another people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without house and home They confessed it 1. By deeds by their dwelling in tents 2. In words before all men It is not to be extended to the Patriarcks before the floud for some of them as Enoch dyed not It is to be restreyned to them after the floud Hee doth not say all these were rare and excellent men beautified with singular graces of GODS spirit deepe in his bookes therefore they were exempted from death there is none that hath that priviledge Death is a Cup whereof all must drinke there is no man living but shall see death Wise Solomon godly David that was a man after Gods owne heart is dead strong Samson faire Absalom wealthy Nabal is dead Lazarus dyed and the rich man also dyed and was buryed Beggars dye and Kings dye Have I not said yee are Gods yet yee shall dye as men It is well observed by Saint Augustine that it fell out by the providence of GOD that the verb morior should not be declined after the same manner that other verbs of that kinde be orior ortus est morior mortuus est to declare that death signified by it cannot be declined Mors non cogitur abesse sed cogitur non obesse Death cannot hurt the godly it is rather a benefit to them yet they dye This we can all say nothing so certaine as Death yet we make no use of it for all that we bathe our selves in the pleasures of sin we are set on the merry pinne we follow the world so earnestly so greedily as if we should live for ever We are like the fishes that are skipping and leaping in the water and yet by and by are taken in the Net We know that the Net of Death is continually spread for us all yet we are as jocund as if no net were laid for us It is said Eccles. 7.4 That the living shall lay it to heart Wee talke of Death wee carry Death about with us we see it daily in other men Almost every weeke a buryall in many Townes yet wee live as if we should never dye Damocles the Parasite was set in Dionysius chayre he had all the honour and pleasure that could be devised but when hee considered the sword hanging by a slender horsehayre over his head hee tooke delight in nothing Death as Gods sword hangs over our head continually it is senibus prae foribus adolescentibus in insidiis The staffe of death stands before the doore of old folkes and it may steale on young men ere they bee aware yet we regard it not It causeth us not to have our conversation in heaven but we are as great earth wormes as if we should never dye All these dyed but how did they dye in the faith All dye but all dye not in the faith 1 Thes. 4.16 some dye in CHRIST and some live to the world and dye in the world Achitophel dyed but it was not in faith hee dyed a malecontent in a proud conceit of his wit and wisedome that his counsell should not bee followed which was wont to bee reputed as an oracle from heaven Iudas dyed but it was in desperation in infidelity not in faith he could not be perswaded that his sins were washed away in the bloud of CHRIST and therefore tooke a rope and hanged himselfe Cain dyed but not in faith for he cryed my sin is greater than can be forgiven Happy are they that dye in faith The Scripture doth not simply say blessed are the dead but that dye in the Lord. Iob dyed in the faith I am sure my Redeemer liveth Old Father Simeon dyed in the faith with CHRIST in his armes LORD now lettest thou thy servant Saint Paul dyed in the faith the time of my departure is at hand From henceforth A sweet thing to dye in the faith All that dye quietly to the eye of the world dye not in the faith The Psalmist sayes of the wicked there are no bands in their death Good men may have sore temptations when they lye on their death beds through the distemperature of the braine and the vehement paine of the body they may deliver some fearefull and impatient speeches savouring of infidelity as Iob did in his pangs and yet for all that dye in the faith Live in the faith bee plentifull in the fruits of faith and thou shalt bee sure to dye in the faith It is the
come on it what will O the magnanimous spirit of a right heroicall man resurrectio mortuorum fiducia Christianorum It is the principall pillar that Christians have to leane upon if we had hope only in this life of all others wee were most miserable Therefore let our faith bee firmely grounded in the resurrection as was the faith of Abraham the Father of the faithfull We have strong inducements thereunto 1. Is potentia dei idoneus est reficere qui fecit hee that made our bodies of nothing at the beginning can remake them when they are consumed to nothing 2. Is bonitas dei I am the GOD of Abraham of Isaac and Iacob that was spoken after they were dead though they were dead yet he was their God the God not of their soules only but of bodies too Absit ut Deus manuum suarum operam ingenii sui curam afflatus sui vaginam liberalitatis suae haeredem testimonii sui militem Christi sui sororem Spiritus sancti templum in aeternum destituat exitium Bee it farre from God to forsake the worke of his owne hands the care of his owne witt and invention let us make man after our Image the bladder or sheath whereinto he breathed the breath of life they heyre of his liberality the Souldier of his testimony that hath fought for him as well as the soule the sister and member of Christ the Temple of the Holy Ghost Be it farre from God that hee should leave this in eternall destruction As the soule and body have beene consorts in labours in this life so shall they be in rewards in the life to come 3. Exempla resurgentium the examples of them that have risen from the dead in the Old and New Testament Christ raised up three the one in domo which was the daughter of Iairus the other in feretro on the beere the widdowes Sonne of Naim the third in Sepulchro in the grave which was Lazarus when he began to stincke These are praeludia nostrae resurrectionis forerunners or pledges of our resurrection 4. Dulcis titulus mortis a sweete description of death It is but a sleepe I would not have you ignorant concerning them that are fallen asleepe Those that sleepe in IESUS will GOD bring with him LORD said they of Lazarus if hee sleepe hee shall doe well enough The dead are but asleepe they shall doe well enough Philip slept securely while Antipater was awake and the dead sleepe safely while God is awake the keeper of Israel that neither slumbers nor sleepes Therefore let us be firmely perswaded of the Resurrection as Abraham was hee believed that God was able to rayse up Isaac from the dead and let us believe that GOD can rayse us all from the dead Abraham was a good considerer At the first when God promised Isaac he considered not his owne body that was dead Now when he is to loose Isaac he considers that God was able to raise him up O heavenly consideration in all extremities let us consider the power of God as Abraham did Art thou grievously sicke yea even to death is there but a step betweene thee and death yet consider that God if it be his pleasure can set thee on thy legges againe Art thou fallen to poverty of a mighty rich man art thou become an exceeding poore man as Iob was yet consider that God is able to raise thee up againe Is thy Sonne or thy daughter dead is thy Wife or thy Husband dead is thy friend dead that was as thine owne soule Weepe not over much consider that God is able to raise them up from the dead they bee not amissi but praemissi they are gone into heaven before and we shall follow after Doest thou thy selfe dye is thy body layd in the grave doth it there putrifie to dust and ashes yet consider that God is able to raise thee up againe Say with that holy man I am sure my Redeemer liveth The consideration of Gods power must comfort us in all calamities We have had the Tragedy now to the Comedy Hereupon followed a joyfull event he did not receive him in a parable but truly and indeed he received him from the dead that is from the state of the dead in a parable he was not deceived in his expectation In a parable that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a figure sayes Chrysostome in a darke and obscure figure or as hee unfolds it more plainely afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an example in similitudine quadam as Henry Stephen expounds it quodam modo as Beza after a sort as it was in the translation before this In a parable in a similitude for all parables are similitudes Neerenesse to death is a lively type and figure of death whereupon it hath the name of death 2 Cor. 1.10 blessed be God that hath delivered us from so great a death Yet Saint Paul did not dye then So the neerenesse of death wherein Isaac was was a similitude of Death the Altar was built the wood laid on the Altar Isaac bound on the wood the fire was ready the knife was comming to his throat to kill him Therfore Abraham received him from the dead in a similitude Old Father Iacob received his Sonne Ioseph as it were from the dead he verily thought he had been torne in pieces by wild beasts yet at that time he was alive and ruler of the land of Aegypt Hezekiah received his life in a similitude from the dead for sentence of death was pronounced against him by Gods own mouth The Iewes in the provinces of Ahasuerus received their lives in a similitude from the dead The Kings letters were sent by Posts into all quarters to roote them out kill and destroy them all even Men Women and Children in one day S. Paul and all that were in the Ship with him received their lives in a similitude from the dead For all hope that they should bee saved was taken away Act. 27.20 The King and Queene and Prince that then was the Lords spirituall and temporall the Gentlemen of the lower house in them wee Protestants in England received our lives in a similitude from the dead at the powder treason Thirty seven barrels of Gunpowder were cunningly couched under the vault of the Parliament house Vaux the same morning had his match in his hand to set them on fire we were in the mouth of death in a manner as neere as Isaac but by Gods miraculous providence through the quicke apprehension of the wise and learned King wee were delivered as Isaac was which deliverance requires hearty thankesgiving to God Gods tryalls begin with a tragedy and end with a Comedy The Psalmist sayes of the faithfull Psal. 126. ult they went out weeping and carryed precious seed but they shall returne with joy and bring their sheaves with them So Abraham poore desolate Father went out weeping with his precious Sonne Isaac to be offered up but hee returnes
Righteous man a true dealing man So some as Zacheus had faith he wrought righteousnesse the one halfe of his goods he gave to the poore and restored foure fold where he had done wrong but now men make profession of faith but have no righteousnesse The first table hath eaten up the second Men will not sweare not commit adultery in some sort they will keepe the Lords day they will come to Church heare Sermons talke of religion but come to the duties of the second table they make no conscience of them they will lye cozen flatter dissemble oppresse the fatherlesse deale unkindly and unmercifully with widdowes grinde the faces of the poore wring from their neerest and deerest by hooke and crooke a manifest argument they have no faith Luk. 1.6 for a faithfull man is alwayes a righteous man and he that loves God will love his brethren else he is a lyar and all his religion is in vaine The very Turkes and heathen that never heard of Christ are more full of the workes of righteousnesse then we There is more upright and mercyfull dealing among them then among Christians therefore they shall rise up in judgement against us at the latter day wherfore let us ad vertue to our faith that as we are faithfull so we may be righteous in our dealings 3 They obtained the promises that is some particular promises made to them As the Israelites had the possesion of the Land of Canaan promised to them Caleb had a speciall portion in it Ios. 14.13 David obteyned the Kingdome promised to him Abraham a Son when he was an hundred yeers old but that generall promise concerning Christ and eternall happinesse in soule and body in heaven together they obteyned not yet they were faine to waite a long time for these promises and endured much in the meane season There is a Kingdome promised to us Luk. 12.32 By faith we shall obtaine this promise if we can be content by many tribulations as God hath appointed to enter into it 4. They stopped the mouthes of Lions Samson Iudg. 14.6 not with his cloake but by faith David 1 Sam. 17.36 Benaiah 2 Sam. 23.20 Dan. 6.23 we also by faith shal stop the mouth of that roaring Lion VERSE 34. THe violence of fire that is the force or power Dan. 3.27 If wee have faith no creature shall hurt us The mouthes of the Swords Swords have mouthes as the mouth devoureth so doth the edge of the Sword The Sword devoureth one as well as another sayd David The Israelites escaped the swords of the Aegyptians that were at their heeles ready to thrust them through if the red Sea had not made a passage for them David often declined the Speare of Saul wherewith he was purposed to fasten him to the wall Elias escaped the sword of Iesabel who had threatned to take away his life wee escaped the swords of the Spanyards in eighty eight If they had landed there had beene no mercy with them they would have put all to the sword For God put valour into them they were made strong for their weakenesse Isa. 38.9 Psal. 38.3 and 10. Was it not valiantly done of Abraham with the servants of his owne house to encounter with five Kings was it not valiantly done of little David a young stripling never acquainted with warre to fight with that huge Gyant Goliah that had beene a man of warre from his youth up did not our English men fight valiantly with their little ships against the huge ships of the Spanyards ours being but molehils to their mountaines This valour was of GOD who taught their fingers to fight and hands to warre Weaknesse is twofold in body and soule Hezekiah was brought to great weakenesse when lying on his death bed as he thought hee turned his face to the wall and wept taking his leave of the world yet God made him strong againe David was weake in soule and faint hearted when hee brake forth into this lamentable speech one day shall I perish by the hand of Saul but God made him strong againe Let us entreate him to strengthen the weakenesse of us all When we are sicke what doe we some which is monstrouse to speake send to the Divell for helpe to witches sorcerers c. but to speake the fairest then their is posting to the physitian pils potions all kinde of medicines must be received That is not amisse so as they come in the second place and wee trust not in the Physitians as Ala did The Physitian wee should seeke to in the time of weakenesse and sicknesse should be God Almighty with the eye of faith wee should looke up to him When all earthly Physitians have given us over hee can set us on our legs againe Faith is the best medicine for the recovery of health and strength Tents It is a metonymie put for armies As Gideon with his three hundred men vanquished the Midianites As Ionathan David Asa Iehosaphat c. did their enemies they were not able to stand before them When there be rumours of wars mustering preparing of Horses c. Let not our hearts be troubled faith is the best weapon if you have a strong and valiant faith one shall chase a thousand and tenne shall put ten thousands to flight Let us intreat the Lord to make our faith stronger to our dying day As the Psalmist speaketh of the Church Wonderfull things are spoken of thee thou Citie of GOD So wonderfull things are recorded of faith By that men remove mountaines cast out devils subdue kingdomes nothing is too hard for him that beleeveth All of us by faith shall subdue the kingdome of Satan which is stronger than all earthly kingdomes By faith we shall tread the devill under our feet therefore GOD strengthen the faith of us all Before we had their actions now follow their Passions 1. An enumeration of them 2. An amplification The enumeration is first generall then speciall generall some concerne name body Vers. 36. life 37. The speciall is their flight An amplification 1. By a commendation of the men 38. 2. By a commemoration of the events of their faith 1. Affirmative 39. Negative as the reason Vers. 40. VERSE 35. WOmen received their dead 1 Reg 17.18.23 2 Reg. 4.18.36 Their passions are of three sorts 1. the suffering of those things that goe before death and might provoke us to a defection from God 35.36 2 The kindes of death which they suffered 3. A miserable flying and hiding of themselves The miseries going before death are greater as racking lesser some appertaine to the name some to the body The first going before death is racking as many were under Antiochus in the time of the Maccabees Timpanum was an Instrument like our Rack whereunto the parties were straight tyed the nerves of their hands and feet stretched out their bodies also cruelly beaten even to death thus was Eleazar tormented 2 Mac. 6.30 The which is amplified by their Constancy not receiving deliverance
all make account of malevolent tongues yea and sometimes those that should be Bees will prove Waspes they that should have the best tongues have the worst Therefore we have need of patience while we are a running in this race our house may be burnt our goods stollen our children may dye our cattle may be taken from us we may be attached with a grievous sicknesse driven out of our Countrey in danger of our lives if we have no other crosses we may be sure of malevolent tongues therefore let us have patience in this our race and at length wee shall bee crowned by God Almighty and raigne with him for ever VERSE 2. THis admonition is pressed by three arguments 1 From the patterne and president of our Saviour Christ Verse 2.3 2 From a defect in their former afflictions Vers. 4. 3 From the profitable use of afflictions wherewith they shall meet in this race In the patterne of our Saviour Christ. 1. The delivering of it Vers. 2. Then the applying of it Vers. 3. In Christ we are to consider 1. What he is 2. What hee did 3. The reward of his doing Quis imitandus in quo imitandus quare imitandus Looking exactly accurately considerately as they that cast account their eye and minde shall never be off it So let us looke wishly to Iesus Christ not as the Whirry-man that lookes one way and rowes another but let our heart and feet goe with our eyes Let us looke steadfastly to Christ as Elisha did 2 Reg. 8.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looking from that is from the afflictions we meet with in this race to Christ that hath obtained the gold and tarrieth for us Our Saviour Christ is here described 1. by his name 2. By his benefits Of our faith whereby we lay hold on Christ and eternall life If Christ be both the Author beginner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arch-Duke Leader and Finisher of our salvation what is left to us just nothing Therefore the whole prayse must be ascribed to him alone Ioh. 15.3 Phil. 1.6 It is not enough to begin a house or a garment but they must be finished neither is it enough for Christians to begin the race that is set before them but they must finish their course in Christianis non quaeruntur initia sed finis The Ministers must fulfill their ministery 1 Thes. 3.10 Not onely all the faithfull in the Old Testament have run this race before us but Christ Iesus our blessed Saviour whom we must all be content to follow First the motive that set him on worke 2. The acts performed by him Some interpret it instead of the joy which he might have had if he would rather for the joy having an eye to that joy setting it before his eyes as Hebr. 11.26 Ioh. 17.5 The thing that hee did is amplified by the end or impulsive cause So wee have joy set before us Rom. 8.18 2 Cor. 4.17 Act. 5.41 This joy was the everlasting glory hee should have in his owne person and in his body the Church which by his sufferings should be assumed into heaven to him Endured the Crosse. Though it were a cruell death 1. It was long he was many houres a dying on the Crosse. 2. It was ignominious betweene two Thieves 3. It was cursed Gal. 3.13 Christ suffered foure kindes of wayes 1. Libenter for the joy 2. Graviter the Crosse. 3. Turpiter shame 4. Vtiliter sitteth at the right hand of the Throne of God And despised the shame To endure was much but this was much greater Shame goes to the heart of many Christ despised it hee regarded it not The Shame of our Saviour was wonderfull great being Lord of all he took on him the forme of a servant Is it not a shame for a King to be in a beggars weede his supposed Father was a Carpenter his Mother a poore woman brought to bed in a stable hee had not an hole to hide his head in he was spit on blindfolded buffeted mocked by Herod and his Souldiers pittifully whipped Loe here is the man derided in a manner of all when he hung on the Crosse. Yet Christ counted all this nothing in regard of the joy Christ will not be ashamed of us when he comes in glory with his holy Angels What fruit hath hee by it what is his reward he sits at the right hand of the Throne of God Hebr. 1.3.8 1. If a man have an excellent runner before him the sight of him will make him to run more couragiously why should not I run on as well as he Alexander would run if he might have Kings to run withall Therefore here he propounds a notable example to us We may looke to the Patriarckes before and after the floud to Enoch Noah Abraham Isaac c. to David and all the Prophets to the blessed Virgin Mary and the Holy Apostles but especially wee must look to Christ he is exemplar exemplarium he ran without sin all others with sinne he ranne and never took a fall all the rest fell at one time or another Therefore let our eye be chiefely on him To whom should the servant looke rather than to his Lord and Master The Souldier rather than to his Captaine The Wife rather than to her Husband Christ is our Captaine Head and Husband our forerunner into heaven therfore let us in this race looke to him As Abimelech said to his followers as yee see mee doe make hast and doe the like so sayes Christ to us as yee see me run so run yee I have run through thicke and thinne prosperity and adversity good report and evill death and life so doe yee How did CHRIST runne Who was so handled as Christ was yet for the joy set before him he endured all and ran on to the very end So let us doe Our crosses may be great but our joy shall be farre greater The afflictions of this life are not worthy of the glory which shall be shewed to us they are but a flea biting in respect of the joyes we shall have Our light affliction which is but for a moment causeth unto us a farre more excellent and an eternall weight of glory This is it which bred such courage and constancy in the holy Martyrs for the joy that was set before them they were sawen in pieces stoned racked put to the sword broyled alive on hot Grydyrons The consideration of this hony did sweeten all their afflictions This made Bishop Ridley to say to Latimer come my brother though we have an hard breakefast yet wee shall have a comfortable dinner So let this joy hearten us all A Merchant and Marrinour endures many stormes and tempests for the haven that is set before them a Souldiar endures the heate of the battell for the spoile a sicke man endures better pills and potions yea cutting for the health set before him and let us endure all calamities sicknesse poverty banishment imprisonment death of friends and
either to try us withall or to humble us for one thing or other 2 The Testimony of thine owne conscience if that accuse thee weepe if that excuse thee laugh that which they speake is either true or false if in be true mourne for it and amend it if it be false rejoyce in it Matth. 5.11 3 Christs example must be never out of minde An ancient Father professeth of himselfe that when hee remembred that prayer of Christs he could not find in his heart to be revenged of any It was as a bridle to restraine him from revenge So as oft as we thinke on these words consider him that endured such speaking against of sinners let them be a Bull-warke to us against evill tongues Did he that was no sinner endure and shall not we that be sinners endure ill speeches There is none that can challenge a priviledge from ill tongues Kings themselves are faine to swallow up many an ill word The persecution of the tongue is a grievous persecution to tender hearts more grievous than that of the hand Mocks and taunts goe to the heart of men and discourage many In all these let us consider our Saviour Christ that endured such contradiction of sinners he had a loade of contumelious speeches lay'd on him yet he endured them Let Christs enduring make us to endure and let them not hinder us in the race of Christianity Let us take heed we be not accessary to his persecution Some there be that are never well but when they be speaking ill of others Their mouthes are like Mils that cannot grinde without foule water A dangerous Plurisy it were well that they were let bloud of that vaine Come say they Let us smite Ieremie with the tongue Let us keep our hands off but let us lay on loade with our tongues This they thinke they may lawfully doe Our tongues are our owne who shall controll us Nay they be not your owne 1 Cor. 6.19 Of every idle word ye must give an account much more of every rayling and back-byting word The tongue is an unruly evill but labour to rule it As we sit at Table by the Chimney side let us not speak ill but sound forth the praises of GOD for CHRIST's comming into the world S. Iames sets two brands on him 1. He is a Coosener whom doth hee deceive not another but himselfe 2. His religion is vaine he may thinke highly of himselfe yet he is a vaine man Some take a liberty to themselves to speake ill of those that be not as they are so holy so religious as they thou shouldest rather pray for them than speak ill of them Acts 26.29 S. Paul wished that Agryppa and all that were then present were he was but he did not raile on them no more must we If defects be in any pray for the supply of them but speake not ill of them behinde their backs Let us remember that in sinning against the brethren we sin against Christ let not one member persecute another let Ismael doe it but let not Isaac doe it Let us all arme our selves against malevolent tongues let us never dreame to live without ill words Nay S. Luke sayes Woe be to you when all men speake well of you Let us alwayes remember this Item of the Holy Ghost Consider him that endured such speaking against of sinners that his example may be as Aqua-vitae to keepe us from fainting VERSE 4. NOw followes the second argument which is taken from a defect in their former affliction We have endured many things already Heb. 10.32 Why doest thou speake to us of enduring more I but ye have not come to the last stroake yee have lost your goods but not your lives for Christ and his Gospell as many have done and you peradventure may doe hereafter As Christ hath shed his bloud for you so must you bee content to doe the like for him if he call you to it Matth. 23.35 Vnto bloud that is unto death Such a one seekes my bloud that is my life Bloud-sucker His bloud be on as and our children that is let us be answerable for his death It is so called because in a violent death there is an effusion of bloud We must never thinke we have resisted enough to our dying-day Phil. 3.13 Striving against sin Some interpret it against the sin of the persequutors labouring by threatnings and promises to draw you from Christ. Rather against sinne in yourselves which is as Cable-rope to pull afflictions on you Though God impose them on you or suffer them to befall you for his Gospell There be Cutters sad Hacksters desperate Ruffians that will resist to bloud they will challenge one another into the field and it may be see the heart-bloud one of another but this is in the Devils cause not in Christs cause Let us resist in the defence of Christ and his Gospell to the bloud Christ hath shed his bloud for us and shall not we shed ours for him Many of the Heathen have given their bloud for their Countrey and shall not wee give it for Christ and the Church for the confirmation of it in the faith of Christ Though we have stood out a long time in Christs quarrell resisting the enemies of the Gospell yet let us not set downe our staffe Let us never think wee have resisted enough till wee have resisted to bloud Christ gave us our bloud Christ redeemed our bloud Christ hath prepared heaven for us that be flesh and bloud therefore it cannot be spent better than in his service But as for us we yeeld our selves Captives to sin we throw downe the bucklers and suffer him to over-master us there is no striving against sin We strive one with another every Towne is full or unneighbourly strifes and unbrotherly contentions We strive not against sin Sin is the greatest enemie that we have it will cut the throat of our soule and banish us out of heaven therefore let us strive against it Leave striving one with another and let us all strive against sinne We shall never bee Martyrs if we doe it not for they that will not lay downe their sins for Christ will never lay downe their lives for Christ. How must we strive against sin 1 By prayer 2 Cor. 12.8 For this thing I be sought the Lord thrice that it might depart from me Let us pray against anger pride uncleannesse covetousnesse continually 2 By Scripture If we be inticed to idolatry let us fight against it with the sword of the Spirit as Christ did saying Thou shalt worship the Lord thy God and him onely shalt thou serve If we be provoked to adultery let us say Whoremongers and Adulterers GOD will judge 3 By the substracting of the nourishment of that sin Let us strive against lust and uncleannesse by a sober and temperate life The very Heathen could say Sine cerere Baccho friget Venus Eate and drinke sparingly and the fire of
require it we eate that which is on the Altar the Altar it selfe we cannot eat Therefore it is a figurative speech Which serve the Tabernacle that be servants unto it The direct meaning of the place is this we have a Sacrifice on an Altar Iesus Christ that was sacrificed on the Altar of the Crosse for us whereof they have no authority to eate that are still wedded to the Tabernacle and the rites of the Ceremoniall Law The Tabernacle and Christ cannot stand together If ye will needs retaine the shaddow still ye have no right to the Body If in this cleere light of the Gospell when Christ the end of the Law hath appeared ye will keepe the Law still then ye have no interest to Christ no benefit by him Gal 5.4 Therefore away with the Ceremonies of the Law The like may bee affirmed of the observation of any thing with Christ for the obtaining of eternall life either have Christ alone or have him not at all VERSE 11. THE confirmation of this proposition Where first the type secondly the thing signified by it They that served at the Altar could not eat that which was burnt The bodies of the beasts representing Christ were burnt without the host therefore they could not eate of them no more can they that now cleave to the Tabernacle eat Christ. VERSE 12. THE thing signified is Christ. Whereof the bloud of the beasts was but a type Not within the Citie of Ierusalem but without in the place called dead mens skuls as malefactors at this day for the most part suffer without the Towne and Citie the Gallowes stand without They that thinke to bee sanctified by any other thing than by Christ cannot have the benefit of his passion Iesus the Saviour of the world the Sonne of the High and eternall God Which otherwise could not be sanctified The bloud of Goats would not serve the turne It must be his owne bloud After a most base and ignominious manner he was crucified betweene two thieves He humbled himselfe to the death yea the death of the crosse O the wonderfull love of Christ Christs love should constraine us that as he hath dyed for our sins so we should dye to them We are redeemed from our old conversation not with silver and gold but with the precious bloud of Iesus the Son of God Let this constraine us to forsake our sins David would not drinke of the water for the which the Worthies ventred their lives and shall we drinke of the water of sinne which cost Christ his life Christ shed his bloud for our drunkennesse and uncleannesse pride malice c. And yet shall we wallow in them We lay not to heart the price of our redemption We forget the Lord that hath bought us Wee are bought with the bloud of God Acts 20.28 Therefore let us not serve the devill but him that hath bought us We are Christs not our owne he hath paid deerely for us even his owne bloud therfore let us serve him VERSE 13. THE Vse is double 1. A departure out of the world Without the Campe of this miserable world where wee have so many enemies This is enforced 1. By the example of Christ. When Christ went out of the Campe he bore reproach he bore his owne crosse a while till he could no longer for faintnesse he was nailed to the crosse shamefully reproached many wayes A Crowne of thornes in derision was set on his head because he said he was a King All that went by mocked him We goe out of the world two wayes actu at our dying day affectu in our life-time We are in the world but we are not of the world We are Citizens of the heavenly Ierusalem therefore our conversation must be in Heaven Let us goe out of our faire houses sweet gardens pleasant pastures Let us goe out from our sheepe and Oxen gold and silver wives and children Let us so use them as if wee were ready to depart from them The time must come when I must leave you all Therefore in the meane season let us goe out of them Let us set our hearts on nothing in the world but on God alone Let us use this world as if we used it not for the glory thereof fadeth away Yet for all that we are loth to goe out nay we dwell in the world continually we are in the world all the weeke long yea even on the Lords-day too We are like them Phil. 3. Whose belly is their God which minde earthly things the world the world nothing but the world Let Heaven goe whither it will If it were possible we would make our Tabernacles here as S. Peter would have done in the Mount Goe out of the world that is an hard saying who can abide it Let us follow Moses in refusing a Kingdome Monica whose song was volemus in coelum How must we goe out of the Campe of the world not dreaming to live in a paradise here but preparing our selves for afflictions being content to be reproached as Christ was We must not thinke to goe to Heaven in a feather-bed to sayle alwayes with a faire wind through many tribulations we must passe thither and be tossed with the winde of many reproaches by the way Christ was reproached and shall we imagine to goe to heaven without reproaches Let us arme our selves for the bearing of reproaches and let us in a manner glory of them I beare in my body the markes of the Lord Iesus It is better to have Christs markes than a purple gowne on our backs or a triple Crowne on our heads as the Pope hath and let this be a comfort to us our reproach if it be for Christs sake is Christs reproach If men mock us they mock Christ if they imprison us or kill us for his Gospell they kill Christ and let us suffer with him that we may be glorified with him VERSE 14. 2 IT is inforced by an argument taken from our estate and condition in the world If we have no time of continuance here then let us be content to goe out If a Tenant know that his lease is expired he must be willing to goe out Wee have not so much as a lease no not for a yeere moneth weeke day nor houre therefore let us be willing to goe out But why should we goe out of the Campe of the world The world is a warme nest and we have a long time to continue in it Nay we are deceived the Cities themselves are of no continuance the windes blow them downe the enemy may sack them and make them even with the ground waters may overflow them fire consume them many goodly Cities have beene burnt At the furthest they shall all downe at the day of judgement then the earth with the workes thereof shall be burnt with fire We our selves have no time of continuance in them The Major of a Citie dyes the Aldermen dye the Citizens dye there is dying of
never looke backe but continue with him to the end That this is the native meaning of it is apparant by the words following wherein he corroborateth his exhortation For many deceivers are come into the world which will supplant you if they may therefore walke on stedfastly in the truth VERSE 7. 1. HE warnes them of false teachers 2. He armes them against them verse 8. In the warning 1. There is a signification that they become 2. A marke whereby to know them being come 3. An application of that marke For the former 1. There is the qualitie of them that be come they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 planing subtile cheating deceitfull fellowes they will deceive you with fine words and nise distinctions 2. Here is the quantitie of them They be not a few but many Many Beares many Lions many Foxes If they were but Waspes and Bees yet being many they might scare us and make us circumspect much more these 3. They be not to enter but are already entred 4. Into this wicked world which is a receptacle of good and bad I will give you a marke whereby ye shall discerne them They confesse not that Iesus Christ is come in the flesh and so subvert the very foundation of Christianity There be divers kindes of them Some deny that Christ is come in the flesh at all as the obstinate Iewes whose eyes the god of this world hath blinded Some confesse him to be come in a kinde of flesh yet not in true but in phantasticall flesh as Marcion whom Tertullian eloquently confuteth 1. The Angels appeared in true and solid flesh Abraham washed their feete they tooke Lot his wife and two daughters by the hand and lead them out of the city and doe ye thinke that the Sonne of God would dissemble and deceive the world with phantasticall flesh 2. He was borne of a woman he did not passe through a woman as water through a channel He came not out of her wombe transmeatorio but genitorio more not as one that passed through her but as one that was begotten of her The fruit of her wombe ut homines nascerentur ex Deo primò ex ipsis natus est Deus That men might be borne of God God was first borne of men We are commonly borne of a man and a woman He was singularly borne of a woman without a man 3. If his birth were phantasticall then his death was phantasticall then they are not to be blamed that killed him 4. If his humanity was phantasticall then we may justly imagine that his Deitie was phantasticall too Quomodo verax habebitur in occulto qui fallax repertus est in aperto How shall we beleeve him in that which is secret when he was deceitfull in that which is open Againe Some confesse him to have a true body but no soule as Apollinaris His Deity supplied that whereas he saith My soule is heavy even to the death Father into thy hands J commend my Spirit But let us acknowledge with thanksgiving to his Majestie that he is come in the flesh God manifested in the flesh seene of Angels beleeved on in the world ascended into glory Worthy then is the lamb that was borne and killed for us to receive all honour and glory praise power and might for ever Magna misericordia Domini nostri Iesu Christi Great is the mercy of our Lord Iesus Christ. Factum esse eum propter nos in tempore per quem facta sunt tempora that he which made time would be made for us in time that he which made man would be made man least that should have perished which he made Then he applies the marke to them before mentioned This is a deceiver and an Antichrist But why doth he change the number Why doth he not say these be the deceivers and Antichrists Catharinus supposeth he doth it to point out the devill qui est verus primus maximus Antichristus who is the true first and chiefe Antichrist that needeth not the alteration of number is frequent in all Authors There were many Antichrists in the Apostles dayes as forerunners of that great Antichrist in time to be revealed That shall sit in the Temple of God and exalt himself above all that is called God VERSE 8. HItherto he hath warned them of false teachers now he armes them against them 1. He wisheth them vitare errorem to eschew their errors 2. Fugere communionem to flie their communion and society verse 10 11. In the former 1. The Caveat then the reasons the caveat look to your selves and looke narrowly too with both eyes with all the circumspection you can We must looke to others too For no man liveth to himselfe none must say with Cain Am I my brothers keeper We must looke to our brethren too yet first and principally to our selves because every one of us must give an account of himselfe to God A traveller must looke to him that travells with him but chiefely to himselfe we must rather be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops over ourselves then over others that is condemned by S. Peter yet some there be that spend more time in other mens Diocesses than in their owne in looking to others than to themselves Multi multò sciunt scipsos nesciunt alios inspiciunt seipsos negligunt Many know much and know not themselves they looke upon others and neglect themselves This caveat he doth enforce by 4. Reasons 1. A damno from the losse 2. A praemio from the reward in this v. 3. Ab incommodo from the discōmoditie 4. A commodo from the commodity in the next He doth not say ye but wee including himselfe in the number the best of us all have neede to be vigilant that we lose not the things for which we have wrought namely the joyes of heaven for the which we have wrought by prayer and fasting by reading of Scriptures by hearing of Sermons and divine Service by a patient suffering of divers afflictions and shall wee now through negligence lose them We must worke for the meate that endureth to life everlasting We must not be idle not unfruitfull in the excellent knowledge of Iesus Christ. Wee must worke for heaven not to purchase it that hath Christ done with his owne precious bloud but to confirme it to our selves Goe worke in my Vineyard Worke out your salvation with feare and trembling But let us so worke that wee loose not our working be faithfull to the end and I will give thee the crowne of life Ye are they that have continued with me in my temptations therefore I appoint to you a Kingdome Without continuance no Kingdome A traveller loses his labour though hee have gone 40 or 50 mile if he goe not on to the end of his journey Marriners lose that which they have wrought unlesse they worke till they
into the denyall of CHRIST and grave and reverend Preachers are subject to falls at this present day which are rather to be lamented then insulted of therefore being clad with the same infirmities let us pitty our brethren when they sinne Gala. 6.1 So let us consider our selves lest wee be tempted also One poore man will pitty an other one sicke man may well pitty an other Thou art sicke of the disease of sin as well as the people therefore pitty them when through weakenesse they are carryed into sinne Are the people heavy and drowsie at Sermons pitty them thou hast the same lump of flesh as they have Is any overtaken with drinke pride uncleannesse and other sins Winke not at their iniquities yet pitty those poore soules even wee that be Preachers if GOD take away his hand may fall as they doe therefore have compassion on them and with meekenesse pull them up out of their sins VERSE 4. A Calling is most requisite in all things we take in hand especially in the ministerie Who will meddle with the Sheepe of a man unlesse he be called to it and shall wee meddle with Christs Sheepe without a calling The Iesuites triumph in this place If Luther Calvin Beza were examined by this clause there would be found foule matter against them Nay if Pope Iohn the twenty two that chose himselfe Pope Hildebrand that entred the seat with the murder of his predecessours if Pope Sylvester the second that came in by conjuring if Pope Eugenius that came in by Simonie there would be found foule matter of damnation if all the Popish sacrificing Priests were examined by this clause which take upon them to offer up Christ without any calling nay the whole Scripture calling them from it they would be in a miserable case As for our calling 1. It is of God 2. Of the Church of God We have Gods seale to our calling because he hath furnished us in some measure with gifts for it yet who is sufficient for these things 2. Wee are called by the Church which by imposition of hands representing Gods hand hath separated us to this office Let every one be assured of his calling The Brownists harpe much on this string but I pray you who called Hunt a Souldier a meere ignorant man to be a Minister or De la cluse a Cardmaker to be a Preacher Who calls Taylors Weavers and other artificers to be expounders of the Word A lamentable thing to consider what a number of intruders there be that have thrust themselves into this holy calling In Ieroboams time every one that would consecrate himselfe became one of the Priests of the high places I pray God we live not in those â—imes every one that hath mony that can fee a greedy patron may have a benefice and leape into the Ministry A wofull thing Shall wee have them to make cloth that have no skill in cloathing will any make him his Shepheard that knowes not what belongs to Sheep and wilt thou deliver Christ's Sheep into the hands of a blind and ignorant Shepheard Wilt thou have him to build thy house that hath no skill in building wilt thou make him the Schoole-master of thy child that hath no learning but any is good enough for the Ministerie If men did looke as well to the charge as to the dignity of the office if Onus were as well considered as honos men would not make such hast to it as they doe They watch over the soules of the people as they that must give an account The day of taking in our profits is sweete but the counting day will be terrible when CHRIST will require every lost Sheep at our hands Therefore let none take this honour to himselfe but see that he be called of God as Aaron was If thou comest uncalled God will say to thee Friend how camest thou hither binde thee hand and foot and cast thee into outer darkenesse But if we come in by Gods calling he will protect us in our office against the Devill and all his instruments hee will blesse us in our office in this life and of his mercy not of our merits crowne us in the life to come Therefore let us all examine our calling internall and externall for an Asse may bee in a Lions skin an Ape in a purple Coate endeavour therefore that in some measure we may be sure of our calling Before the qualities required in a Priest were generally propounded now they are particularly applyed to Christ. VERSE 5. 1. HIs calling to the office 2. The exequution of his office 1. In things belonging unto God Verse 7 and 8. 2. In things pertaining unto us Ver. 9 and 10. His calling is iterated as the foundation of all Which is first affirmed then confirmed by two testimonyes the one obscure the other plaine Aaron had his calling mediately by Moses Exod. 28.1 Christ had his immediately by God Ioh. 8.42 Aaron was the Sonne of a man Christ is the Sonne of God Thou art my Sonne tu singulariter In calling him his Son he calls him a Priest for the first begotten was a Priest In the next words it is aske of me He appoints him to pray for the Church which is the office of the Priest VERSE 6. SAcerdos Sacer dux docens orans offerens They were Priests after the order of Aaron he after the order of Melchizedek They for a time CHRIST for ever Hebr. 9.24 VERSE 7. THe Priest did offer for the people So CHRIST for us Which is amplified by the time when the things what the manner how the person to whom the fruits which are two 1. The hearing of it 2. His learning by it The Priest was a man So Christ. In the dayes of his flesh that is of his mortall and weak flesh compassed with infirmities Ioh. 1.14 In heaven he hath flesh still but immortall and void of these naturall weakenesses no need of meat drinke sleepe not subject to wearinesse without any possibility of dying As CHRISTS flesh is in heaven so shall ours bee there too with him Offered up prayers c. that in the garden He useth the plurall number because it was made thrise and so three prayers signifying wants and necessities for things wanting of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indigeo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venio because they went after a meeke and submisse manner Father if it be possible let this cup passe c. There is his crying Teares droppes of bloud Luk. 22.44 Exauditus à metu Though Chrysostome translate it reverence yet Nazianzen and Theodoret translate it feare Calvin in this last time found it out raked under ashes but he was not the first founder of it but Nazianzen and Theodoret. Mark 14.33 Hebr. 11.7 The Iesuits translate it feared Christ as he was man did not only feare the death of the body the separation of the soule from it but also having the loade of all the
sinnes of all the faithfull on him he feared the wrath of his Father yet without any diffidence or distrust He was in a wonderfull perplexity and perturbation as ever any was the power of the deity for a time suppressed thinking himselfe as it were forsaken of his Father God plucked him out of this feare sending an Angell to comfort him and strengthning him himselfe This is no disparagement to CHRIST because hee was a true man It is not in vaine to pray for God will heare us If not ad voluntatem yet ad utilitatem He doth not hearken so much to the externall cry of the throate for Esau cryed but obteined not the blessing Baals Priests cryed from morning to noone but were not heard he hearkens to the internall cryes of his Spirit in his Children 1 Ioh. 5.14 So he heard Anna Hezekiah David the Nine vites when they cryed unto him He heard Daniel Dan 9.23 and Cornelius prayers were in remembrance with God VERSE 8. THe second fruit is his learning by it 1. The Scholler 2. The Lesson 3. The Schoole-master Though he were a Son equall with his Father Phil. 2.6 by those his sufferings hee learned what obedience meant experimento didicit Cajetan hee felt by experience what it was to obey Christ learned as he was man as Luk. 2. ult Afflictions are very profitable for us It is good for me sayes the Psalm that I have beene afflicted that I might learne thy statutes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qua nocent docent In prosperity we are as Calves Oxen and fat Horses kicking against our master pursuing eagerly after the sinfull pleasures and profits of this world but aduersity makes us to retyre home to God and submit ourselves to him by unfained repentance in their affliction they will seeke me early When a Scholler in the Schoole is under the rod he will cease then to play rex he wil cry peccavi keep in his seat afterwards and apply himselfe to his booke So afflictions will make us to consider our wayes and apply our selves wholly to the obedience of Gods word and will VERSE 9. COnsecrate to God and approved of God Hebr. 2.10 Authour Good workes are the fruits of faith seales of our election and pledges of our salvation but Christ is the Authour Eternall Not as some that are saved from the Gallowes and after dye Vnto all To Lazarus and Abraham Iewes and Gentiles rich and poore c. Obey Not to those that talke of him nor heare him in the preaching of the Gospell as 2 Thes. 1.8 but to those that obey him Why doth hee not say to them that believe because obedience is the touchstone of faith As the tree is knowne by the fruits So faith by obedience As Christ obeyed Verse 8. So must we Our Saviour Christ is the Author of salvation not to all that talke of him c. It is a good thing to come to Church heare the Word receive the Sacraments c. Yet we must not set down our staffe here for if we will obtaine eternall salvation wee must obey him Every one that saith unto me Lord Lord shall not enter into the kingdome of heaven but hee that doth the will of my Father Not the hearers of the law but the doers of it shall be justified Obedience is better than sacrifice As a Physition is the cause of health to those patients that will follow his directions and obey him So CHRIST is the Authour of salvation unto all those that obey him Let us examine our obedience Christ wils us to avoid sins that cause his Gospell to be ill spoken of by good workes to adorne it to stop the mouthes of the adversaries c. Doe we so doth not drunkennesse covetousnesse pride malice and uncleannes abound As they said and promised to Iosua So let us to Christ. Whatsoever thou commandest us we will doe and whither soever thou sendest us we will goe Doth Christ command us to abandon covetousnesse which is Idolatry and the roote of all evill then let us not be glewed to the world Doth he forbid us drunkennesse malice pride c. Let us have no fellowship with these unfruitfull workes of darkenesse but rather reproove them let us forsake father and mother c. and follow him for without obedience there is no salvation How must we obey him 1. Fully The young man in the Gospell most proudly vaunted that he had kept all the Commandements from his youth let us endeavour that wee may say so in truth and sincere heart and as Zachary and Elizabeth let us walke in all the Commandements and ordinances of the Lord blamelesse 2. Cheerefully GOD loves a cheerefull giver I was glad sayes the Psalm When they sayd let us goe up into the house of the Lord Psal. 122.1 3. Constantly A runner hath not the prize till hee come to the Gole A Taylour hath not his wages till the garment bee finished A Traveller hath not his money till he come to his journeys end Here we are as Children 1 Cor. 13. growing higher and higher in knowledge faith love obedience c. Let us hold out to the end running constantly in the way of obedience that we may have eternall salvation VERSE 10. COgnominatus That his sacrifice being finished he hath this glorious title given him of God Perfectly So we are called Priests now but then more justly offring the sacrifice of praise for ever Hitherto of the lawfulnesse of his Priest-hood Now he is to proceede to the excellency of his Priest-hood whereunto that he might the better stirre them up to attention he useth a new preface to prepare their hearts and mindes to it There be two lets that hinder him from an immediate proceeding to it The one in the matter to bee delivered the other in the persons to whom it is to bee delivered In the matter there bee too branches the multiplicity and the difficultie of it In the hearers there is dulnesse which is to bee removed proved by the effects They that have gone long to the Schoole and have profited but little are dull Schollers but yee have gone a long time to Schoole and profited but little which hee proveth first simply then comparatively They that must yet bee taught the principles of Religion have profited but little but you must yet bee taught the principles of Religion 2. They that stand in need of milke and are not capable of strong meat have made small growth in Christianity you neede milke Both the members are severally ratified in the next words by shewing to whom milke appertaineth and to whom strong meat appertaineth VERSE 11. OR in the Neuter Gender of the which thing of Christ being a Priest after the order of Melchizedec Much speech a long speech that can hardly bee shut up in a narrow roome it must have a large field to walke in Concerning the person of Melchizedec and of Christ too what manner of man Melchizedec was and why Christ