deviation from the Lawe of God shall wee therefore sinne The proper fruit of sinne is death yea death everlasting It is by accident through Gods mercie if any good come of it therefore let it be carefully abandoned by us all He does not say perhaps he therefore ranne away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he uses a word of better report he departed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was separated from thee by the permissive hand of Gods providence After that men have repented of their sinnes we must not aggravaâ—e but in some measure extenuate them Not Noah's drunkennesse but Noah's unadvised drinking Not David's adultery with Vriah's wife but the matter of Vriah Not Peter's apostasie but Peter's deniall Not Onesimus running away but departing Before they be humbled we must be as Trumpeters to waken them out of their sinnes Lift up thy voice as a trumpet After that we must be as Nurses to cherish them before Corazives after lenitives before wee must come with the Law as a Schoolemaster to whip them after with the Gospell to comfort them before we must be Bonerges the sonnes of thunder after Barnabasses the sonnes of consolation But for how long did he depart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an houre It is the last houre Our whole life is but an houre in respect of eternity The whole race of our life is but the running of an houre-glasse and a short houre-glasse too a spanne long There was a woman that had an issue of bloud twelve yeeres an other that was bowed by Satan eighteene yeeres a man diseased in his feete 38. yeares all in comparison of eternity was but an houre Endure with cheerfulnesse an houres paine here that thou mayest have eternall joy hereafter Having made a narration of Gods providence in his flight hee makes an application of it to Philemon 1. Shewing the end of it to be that he might receive him with advantage 2. Declaring the manner how hee should receive him Verse 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. à fugâ from his flight 2. à me from me 3. à Deo from GOD. In all these respects let him bee welcome unto thee But for how long not for a season as before but for ever Some interpret it for ever .i. to serve thee for ever so long as yee both shall live alluding to that place If the servant say thus I love my Master I will not goe out free then his Master shall bring him to the Iudges set him to the post bore his eare through with an awle and hee shall serve him for ever .i. to the yeere of Iubilee So that hee should serve Philemon for ever .i. during life that is not sutable to the place 1. The opposition requires it should be taken for eternity He departed for a while but thou shalt receive him for ever 2. In the Greeke it is an Adjective not an Adverbe that thou shouldest receive him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternall not onely for a time in this world but also to reigne eternally with CHRIST together with thy selfe and the rest of his Saints being now engraffed into CHRIST by faith as thou art This implyes the resurrection of the body for if Onesimus should not rise againe he could not bee eternall Idoneus est reficere qui fecit hee that made the body of nothing can remake it when it is consumed to nothing The faithfull are omnipotentes in CHRISTO omnipotent in CHRIST I can doe all things by IESUS CHRIST that strengtheneth mee that is Luther's collection and they bee aeterni in CHRISTO eternall in CHRIST In CHRIST wee shall all be made alive againe meet him in the ayre be translated with him into the Kingdome of glory and abide with him for ever The wicked are eternall too they in endlesse torments the godly in endlesse joyes which neither eye hath seene nor eare heard nor can enter into the heart of man VERSE 16. BVt how is he to receive him not now because an alteration is made in him now as a Servant He doth not speak it in contempt of servants Dominus servus diversa nomina sed homines homines paria sunt nomina Master and servant are diverse names but men and men are equall names Thou art a man a weake man a sinfull man as well as thy servant therefore despise not thy servant One may goe to heaven as well out of the degree of a servant as of a master Let none of you suffer as a thiefe there the name of thiefe is a contemptible name so is not the name of a servant here when as he sayes not as a servant non ut servum tantùm not as a servant only Ioseph esteemed Mary not as a Wife but as a woman greatly honoured by God to bee the mother of him that was both GOD and man yet he esteemed her as his Wife So here What then but above a servant Why a brother and a brother is more than a servant We are all brethren maximè cùm fides accedit media qua omnem superbiam amputat especially when faith conjoynes us together which is as a knife to cut off all pride In CHRIST there is neither bond nor free but we are all one in CHRIST IESUS The Father and the Sonne are brethren the Minister and the people are brethren if they believe in Christ. So also the Master and the servant are brethren we have one Father which is God one mother the Catholike Church one elder brother which is IESUS CHRIST one inheritance the kingdom of heaven we are all brethren and godly servants are to be used by their masters as brethren Before Paul called Onesimus his Sonne Verse 10. Now his brother in the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the one is manifested his naturall affection in the other his benevolence and equality What brother a beloved brother beloved of all good Christians but especially of Saint Paul who was his Father as well as his brother upon that he inferres he should bee more beloved of PHILEMON because he is tyed to him with two bonds to St. Paul but with one The one in the flesh the other in the LORD Grace alone knit him to Saint Paul grace and nature too to Philemon By the flesh is meant Carnall affinitie by the LORD spirituall Onesimus was Saint Pauls only in the Spirit he is PHILEMONS in the spirit and in the flesh too they be neere to us in the flesh that be neere in carnall and outward considerations as man and wife brethren kins-folke countrey men Townsmen of one house or one familie Laban said to Iacob thou art my bone and my flesh the fire warmes them most that be neerest to it GOD is more beneficiall to the good Angels then to men because they be neerer to him then men in nature spirits as he is in quality
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
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
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
the sences They say that the body and bloud of Christ are there invisible under the shape of bread and wine therefore by their owne position it is no sacrifice 2. They confesse it to bee an unbloudy sacrifice and then not propitiatory for the quicke and the dead as they will have it for Hebr. 9.22 Without shedding of bloud there is no remission of sinnes There is no bloud shed therefore no remission of sins and then a masse not worth a figge thou canst not have the remission of sins by it but it is a phantasticall dreame of their owne Let us magnifie the Lord Iesus for his owne sacrifice which he offered for us and lay hold on it by a true and a lively faith What did Christ offer for us not silver and gold not a Bull a Sheepe or a Goate not the haire of his head the paring of his nailes or his little toe not one of his Disciples but himselfe Oh blessed SAVIOUR that spared not himselfe for our sakes So let us give our selves to him he that will be my Disciple let him deny himselfe and follow mee We must not only sacrifice our sins for Christ his sake which wee will hardly doe but if occasion require offer up our selves for him we must say with Paul my life is not deere to me c. I am ready not only to be bound but to dye at Hierusalem for the name of the Lord Iesus But alas wee are wanting in love and thankefulnesse to Christ hee offered himselfe for us We will not offer up our pleasures for him Hee laid downe his owne life for us we will not lay downe our sinnes for him Wee will not forgoe our lusts our covetousnesse pride drunkennesse for Christs sake how then shall we offer up our selves for him as he did for us VERSE 28. THe reason is taken from the excellencie of this our high-Priest he that is the Sonne of God voyd of all infirmity sanctified for ever is able by one sacrifice to satisfie for the sins of the Church but Christ is the Sonne of God voyd of all infirmity sanctified for ever ergo This is illustrated by a famous antithesis betweene the Priests of the Law and him whereof there be foure branches 1. The ceremoniall Law made men Priests the Gospell made God a Priest For this our High-Priest as hee was the Sonne of man so the Sonne of God too and therefore God 2. The Law made servants Priests as Heb. 3.5 The Gospell the Sonne which is more honourable than any servant 3. The Law made them that had infirmities namely of sinne and corruption otherwise CHRIST tooke on him all our naturall infirmities 4. The Law made those that were mortall and endured not long by reason of death the Gospell hath made him that is consecrated for evermore By the word of the oath may be meant the Gospell as Luk. 1.73 because it was ratified by Gods oath But rather by it is meant the promise made to Christ which God confirmed in the Psalme with an oath If we respect the substance of the oath it was from all eternity CHRIST was ordained an everlasting Priest in the eternall decree of his Father 1 Pet. 1.20 but it is said to be after the Law because it was written published and exhibited after the giving of the Law The word of this oath comming after the Law did put the Law out of place though Gal. 3.17 because the promise was of greater force and efficacy then the Law but as the last Will disannulls all the former wills so the word of the oath comming after the Law did abrogate the Law Which is sanctified for evermore or perfected and therefore is able perfectly to fulfill the office of an High-Priest There was no Priest no Prophet in the time of the Law there is no Minister no Preacher no Christian whatsoever but hath some infirmity or other Noah a Preacher of righteousnesse was overtaken with wine and lay uncovered in his Tent. Abraham a Prophet so the Lord himselfe termeth him to Abimelech had his infirmities when hee dissembled for the saving of his life David a man after Gods owne heart had his grosse faults when hee was carryed into Adultery and murder using one as a Cloake to cover the other withall Saint Peter had his infirmity when he did Iudaizare cum Iudaeis applyed himselfe to all companies Saint Paul and St. Barnabas had their infirmities when they were at an open jarre and publike defiance one with another about St. Mark and departed in a chafe one from another Shew mee the garden that hath not one weede in it and shew mee the man either Preacher or other that hath not some infirmitie Let not us cast off men because of infirmities much lesse let us be ready as some are to hurle away the word because of the infirmities that be in the Preachers of the word If we will have a man without infirmities we must goe to heaven for one for there be the Spirits of just and perfect men There is none perfect in this world we are all full of infirmities the Lord be mercifull to us only Christ Iesus our High-Priest is voyd of infirmities hee is consecrated for evermore and holds to consecrate all that belong to him Let us serve this our High-Priest in holinesse and righteousnesse in this life that wee may triumph with him and offer the sacrifice of praise to God with him his Saints and Angels in the life to come CHAP. 8. IN the Priest-hood of Christ there bee two things 1. His calling to that office cap. 7. and 8. 2. The exequution of it cap. 9. and 10. In his calling 1. The Party called which is set forth at large in the former Chapter 2. The thing whereunto he is called in this Chapter which is to Minister for the good and salvation of his Church This Ministration of his is advanced above the Leviticall ministration by foure arguments 1. From his empyre rule and authority by reason whereof hee Ministreth after a more magnificent manner then the Levites did Verse 1. 2. From the place where he Ministers 3. From the Sacrifice wherewith he Ministers ver 3.4 5. 4. From the subject whereabout he is occupied In the first argument 1. An entrance into it 2. A description of his power and authoritie Having cast up the account this is the summe that ariseth of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or upon the things spoken this is the chiefe of all it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is to stirre us up to attention The summes of things are welcome to us Who is not desirous to have the summe of the Bible The summe of the Law contained in so many volumes a summe of Physicke c. The Oratours in the end of their Orations deliver the summe of that which they have spoken so doth St. Paul here hee delivers to us the totall summe of the things which he had spoken before
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
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
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
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
diverse qualitie of both Priest-hoods The Priest-hood which is everlasting and abideth for ever is more excellent than that which is momentany and continueth but for a time Christs Priest-hood is eternall the Leviticall Priest-hood lasted but for a time ergo This Argument hath two branches the comparison betweene them 23.24 and an effect 25. the comparison is in the number and continuance That the Priest-hood of the Levites was temporarie is evinced by the relatives If the Priests continued but a time then the Priest-hood but they continued but for a time which is illustrated by the number of them and the reason of the number And they verily being many were made Priests And why were they many because they were forbidden by death to endure Death would not suffer them to continue long therefore it was necessary that there should bee many of them one to supply the roome of the other There were not onely many inferiour Priests but many high Priests not at one and the same time but successively After Aaron came Eleazar after him Phinees c. for the same cause there be many Kings one King succeedeth another because death will not suffer them to live death forbids them to abide He brings an inhibition against their continuance I command thee here to stay and to goe no further and all Kings Priests Lawyers Physitians must obey him A paucity is a greater argument of perfection then a multitude The kingdome is better governed that hath one King then that which hath many that house is better ruled that hath one Master then many the world is better with one Sun then if there were many the Phaenix is the most famous of all birds because there is but one of them at a time God being but one is farre more glorious then man being many So is it betweene the Priests of the Law and CHRIST they were many but CHRIST is but one which remaineth alwayes therefore his Priest-hood is more excellent than theirs But why were they many because they were not suffered to continue by reason of death As it is here said of the Levites So it may be said of us all A man walking in London streets or in a corporation is on the suddaine arrested by a Sergeant and commanded to stay so as wee are walking in our race in the world comes death as the LORDS Sergeant and bids us stay here yeeld up thy life I will not suffer thee to tarry any longer Adam was the ancientest man that ever was the first that breathed on the earth yet hee was not suffered to endure by reason of death Methusalem was the longest liv'd man that ever was he lived almost a thousand yeeres yet dyed Sampson a mighty strong man with the jaw-bone of an Asse he slew a thousand Philistims he carryed away the great Gates of the Citty on his Shoulders yet he was arrested by death Saul a goodly tall man higher than any of the people Absalom a faire beautifull man not a blemish in him from the Crowne of his head to the soale of his foote Salomon the wisest man that ever was Saint Paul a learned man he spake with tongues more than they all a profound divine taken up into the third heaven a painfull and powerfull Preacher he converted a great part of the world to Christ yet they were not suffered to continue by reason of death This is the condition of us all high and low rich and poore learned and unlearned none of us all can bee suffered to endure long by reason of death Death is a cooling Card in all our mirth and jollity that comes at length with his Axe and cuts all downe Kings are not suffered to endure by reason of death there is a succession of Kings as well as of other men Dukes Earles Lords Knights Gentlemen are not suffered rich Merchants Lawyers Divines Physitians are not suffered to continue by reason of death The Physition that hath saved the life of many in the end surrenders his life into Deaths hands none of us can endure here long by reason of death The Priests of the Law dyed and the Ministers of the Gospell must dye none but CHRIST endures for ever therefore seeing Death will not suffer us long to tarry here let us so live the little and uncertaine time wee have in this world that wee may live eternally with Christ our everlasting Priest and Saviour in the world to come VERSE 24. HEre in the Priest-hood of Christ there is but one Priest and why because hee is not mortall and taken away by Death as they were but immortall and endureth for ever Indeed in respect of his humanity he dyed but hee continued not long in that death not past three dayes and three nights After he rose againe sitteth now at the right hand of God and lives for ever whole Christ both God and man Rom. 6.9 whereas the Priests in the Law shall not live againe for ever in their bodies till the day of judgement And our Saviour Christ in respect of his deity endureth for ever continually and therefore hee hath an everlasting Priest-hood intransibile which passeth not by succession from one to another as the Leviticall Priest-hood did but continueth for ever in the person of one man Chrysost. expounds it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee hath not a succeeding Priest-hood In the time of the Law there were many sacrificing Priests but now in the time of the Gospell there is but one sacrificing Priest and that is our SAVIOUR CHRIST which offered one sacrifice once for the sinnes of the world This cutâ—eth off the whole rabble of the massemonging Priests Indeed spiritually wee are all Priests Apoc. 1.6 to offer spirituall sacrifices to God but there is no Priest to offer an externall sacrifice for sin but Christ. The Iesuites chafe at us for this collection yet it is firme VERSE 25. THe eternity of Christs Priest-hood is illustrated by an effect that ensueth thereupon As he is willing so he is able Also which necessarily is inferred on the other To save all that belong to him Thence hee hath his name Iesus because he saveth Matth. 1.21 This is amplified 1. By the manner how he saveth us 2. By the description of them whom he saveth 3. By the cause why he is able to doe it For the manner wholly omnino leaving no part of our salvation to be accomplished by others Acts 4. Verse 12. he needs not the helpe of the Virgin Mary of Thomas c. he can save us wholy of himselfe They that are saved are such as come to God by him not by the Virgin by any Saints or Angell in heaven The reason why because he ever liveth to make intercession for us he discharges the office of a Priest for us still in heaven Romans 8.26 it is said that the Holy Ghost maketh intercession for us yet the HOLY GHOST is not our Mediatour hee doth not in our nature pray for us as Christ doth but
it is committed after the receipt of the knowledge of the truth Their punishment is described 1. By a substraction of the remedy against sin there remaines no more sacrifice for it analysis 27 2. By a position of the grievous punishment it selfe which is a fearefull expectation of two things of judgement as of the antecedent of fire as of the consequent described by the quality of it and by an effect of devouring whom the adversaries of Christ for they are the fewell of this fire analysis 28 The confirmation of it by two arguments 1. A Christ's Law but the one ergo the other Where 1. The protasis of the comparison shewing what befell to the former 2. The apodosis what shall befall the latter In the protasis 1. The fault 2. The punishment The fault is a despising not every transgressing of Moses Law The punishment is death amplified by the severity of it without mercy and the equity of it because the party is condemned by two or three witnesses In the apodosis there is an inversion of these two analysis 29 1. The grievousnesse of the punishment which in all equity must exceed the other in as much as Christ is greater than Moses the Lord and master of the house then a servant in the house 2. The haynousnes of the sin in respect of two most glorious and worthy persons contemned by them God the Son and God the Holy Ghost In the Sonne there be two speciall things the mysterie of his incarnation for that they tread under foote the Son of God which was God manifested in the flesh 1 Tim. 3.16 the Saviour and redeemer of the world The mystery of his passion for that they count the bloud of the Testament an unholy thing Which ingratitude is amplified by a benefit bestowed on them though they had beene sanctified by that bloud For the Holy Ghost is the instructor and comforter of the Church that reveales the will of God to men They despise the spirit of grace therefore they are worthy of sore punishment VERSE 1. THe ceremoniall Law not the morall that containeth substantiall dutyes that sheweth sin to us but is no shadow of any thing in Christ to come A dark an obscure delineation Of Iesus Christ and all his benefits of justification sanctification and redemption purchased by him bonagratiae gloriae A lively picture of them as we have in the time of the Gospell wherein Christ is painted out and crucified before our eyes A shadow is a resemblance of a body utrumque repraesentat umbra in communi imago in particulari When yee see a shadow yee may truly say there is a body yet it is but a generall resemblance of a body 1. A shadow cannot fight 2. Not eate 3. Not speake 4. Not walke but accidentally Yee cannot perceive in a shadow the distinct parts and members of a body the eyes the face hands armes feete c. only the shadow tells you there is a body but an image hath the whole lineaments and proportion of the body in it In it ye may behold the severall parts and dimensions of the body So in the Law they had a sight of Christ yet it was darkely in a shadow Wee have the very expresse forme and image of Christ with all his benefits they had Christ in an obscure picture drawne at the first in darke lines wee have him as in a lively picture graced with most lightsome and excellent colours Abraham saw the day of Christ and was glad yet hee saw him a farre off and at a little crevis we see the sunne of righteousnesse cleerely shining before our eyes they saw him as in a winter day we see him in a bright summers day Blessed are the eyes that see that which we see for Kings and Prophets have desired to see those things which wee see and have not seene them The Law did shadow out Christ by whom wee are justified and redeemed from our sins it did not justifie and redeeme us The same specie though not numero the same in substance as Goates Sheep Heifers c. and offered up alwayes with the same rites and ceremonies they offered them up regulariter the same according to the Law frequenter indesinenter yet inefficaciter Never though they bee iterated ten thousand times c. no hope of salvation by the sacrifices of the Law They the Priests immediately and all the people mediately by the hands of the Priest Yeerely hee seemes to allude especially to that sacrifice which the High-Priest offered yeerely for all Israel when he went into the Sanctum Sanctorum that of all others was most solemne for himselfe his household and the whole land Levit. 16. Sanctifie the heart or conscience Though they might give them an outward kinde of sanctification Or perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word Sacraments prayer cannot perfect no perfection till wee come to heaven That came to it As Schollers to the Master to be taught and directed by it Whereas all that come to CHRIST by faith obtaine true Sanctification Hebrewes 7.25 salvation is not by the Law but by Iesus Christ. But herein is condemnation sayes Christ light is come into the world but men love darkenesse more than light Wee live in wonderfull light yet the workes of darkenesse are too rise among us drunkennesse envy strife emulations c. A great number of us are in the Pharisees case are we also blind Christ said to them if ye were blind ye should have no sin but now ye say we see therefore your sinne remaineth We see much yet we practise little therefore our sins multiplyed by us in this great light shall testifie against us at the latter day I feare me this sentence may be inverted the godly in time of the Law had the substance and we have the shadow there is almost nothing but shadowes among us A shadow of knowledge of zeale love holinesse wee have a forme of godlinesse but deny the power thereof Therefore as we live in greater light so let our light shine before men that they seeing our good workes we and they may glorifie our Father in this life and bee glorified of him in the life to come Our Sacraments may sanctifie us instrumentally they may be as instruments whereby God conveyeth Sanctification to us In respect whereof Baptisme is called the washing of the new birth they may sanctifie us significantly as signes of our sanctification nay as seales of it but they cannot sanctifie us as principall efficient causes of our Sanctification Now it is CHRIST alone that thus sanctifieth us and clenseth us from all our sinnes for this cause sanctifie I my selfe Hee is the onely fountaine of our sanctification neither the sacrifices in the Law nor our Sacraments in the time of the Gospell can in this sense procure to us the sanctification of our soules that wee may be fit for the heavenly Hierusalem VERSE 2. SOme coppies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make it
beginning 1. In Christ which was from all beginning In principio that is in filio but that is impertinent The Seventie have interpreted the Hebrew word aright for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Suidas recordeth doth signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 involucrum because when the booke is rolled up in a Scrowle it comes to a kinde of head In the Scrowle of the Booke that hath the forme of an head The Scripture is called one booke because though it containe diverse bookes yet it agreeth as if it were but one no dissonance in this booke There is never a booke in all the Bible but testifieth of CHRIST It is written of him Gen. 3. The seede of the woman It is written of him in all the bookes of Moses in the Historicall bookes in the Psalmes and in all the Prophets therefore to fulfill these writings CHRIST came in the flesh Matth. 26.54 hee would not escape death that the Scripture might be fulfilled To doe thy will CHRIST came not only to doe the generall will of God comprised in the Law but to doe his particular will also as the Mediatour of mankinde to dye for man Luk. 22.42 Ioh. 4.34.6 38. hee offers himselfe to death Ioh. 18.5 hee comes as a Lamb to dye for us he offers himselfe to the butchers Oh the unspeakeable love of Christ If it be to ascend to honour and preferment then we will say loe I come If any say here is a 1000l l for thee wee answer readily Loe I come but if it bee to goe to the Gallowes there to be hanged for another man who will say loe I come CHRIST was now going to the Crosse there to be hanged betweene two thieves for us that were no better than thieves robbing God of his glory yet he sayes loe I come I am here Father to doe thy will and to dye for sinfull men Who can sufficiently expresse this love It may be one durst dye for a good man but who will dye for bad men for those that be his enemies as we were CHRIST ' s ô admirable love the love of CHRIST should constraine us and cause us to say loe wee come in the like case Lord Iesu wouldest thou have mee to goe to prison for thy sake Loe I come Wouldest thou have me to loose all my goods for thee and thy Gospell wouldest thou have mee to bee banished out of my Country nay to be burnt to dye an ignominious death for thy sake loe I come I am ready sayes Paul not only to be bound but to dye at Hierusalem for the name of the Lord Iesus Oh that the like affection were in us If any call us to goe to the Ale-house wee are ready to say loe I come I will bee with you out of hand If any call us to a foolish and wanton interlude loe I come wee flye speedily but if it bee to doe the will of GOD especially to suffer any thing for the name of CHRIST then wee draw backe wee have marryed a Wife wee are wedded to our pleasures we cannot come But let us in some measure goe as cheerefully about Christ's businesses as hee did about ours when He went to dye for us and said loe I come Our Saviour Christ is onely to be found in the Scripture hee is the principall object and scope of the Scripture the Scripture is a glasse wherein we behold Christ Ioh. 5.39 to him beare all the Prophets witnesse Ought not all things to be fulfilled that are written of mee in the booke of the Psalmes In Plutarch it is written of all the famous men among the Grecians and Romanes In Xenophon it is written of Cyrus In Caesars Commentaries of Caesar. In Herodotus of Darius In Ambrose of Theodotius and Valentinian In Eusebius of Constantine that religious Emperour But in the Scripture it is written of CHRIST the author and finisher of our salvation without whom wee can have no comfort in any thing whatsoever This should enflame us with the love of the Scripture this booke should bee our delight day and night Yet a wonder it is to see the perversenesse of our nature We had rather almost bee reading of any booke be it never so ridiculous of any fabulous History whatsoever of Robbin-hood c. then the Scripture Yet here we may finde Christ to the everlasting comfort of our soules All the bookes in the world are not worthy to be named the same day with this booke Timothy learned the holy Scriptures from a child so let us all doe that wee may learne Christ without whom all learning is not worth a straw VERSE 8. IN the former place of the testimony above cited When the Messiah said He reckons up all to shew the debility of them all Not because they were offered by wicked men in which respect they are sometime rejected by God as Isai. 1.13 but because there was no power in them to take away sin No though they were offered by the constitution of the Law VERSE 9. THen when those sacrifices would not serve the turne Iesus Christ. Which those sacrifices cannot doe Whereupon the Apostle concludeth that the first being taken away the latter is established The legall sacrifices being removed CHRIST 's sacrifice alone remaineth as forcible to the putting away of sinne Here we see it is not enough to read and alleadge Scriptures but wee must deduce arguments out of them for the confutation of errors and the establishing of the truth The Apostle here by this testimony out of the Psalme overthrowes the doting opinion of the Iewes which sought justification in circumcision and in the sacrifices of the Law And by the same hee confirmes this truth that wee are saved by the onely oblation of our Saviour Christ. The like must bee practised by us wee must not sleightly read the Scriptures but make an holy and profitable use of them An argument derived out of the Scripture is of more weight then all the authorities of men VERSE 10. BY the which will that hee came to doe by the exequution of which will Sanctified that is made pure from all our sins the holines of Christ being imputed to us He shewes in particular what will he meanes that speciall will of God that the body of his Sonne should be offered up for us And that not often as the sacrifices were in the Law but once That one oblation was sufficient for all by this wee obtaine remission of sins justification sanctification in this life and eternall glorification in the life to come Christ was but once offered and that bloudily the unbloudy sacrifice of the Masse hath no Scripture to leane upon Not by the offering up of the body of an heyfer a Goatea Sheepe c. which were offered up often in the time of the Law Christ's body once made By this alone we are sanctified and by it alone we stand as holy and unblameable before Gods Tribunall seate We are sanctified by baptisme instrumentally Ephes. 5.26 we
Iesus Christ. What a singular prerogative is this that we which are but dust and ashes should have an entrance yea a bold entrance into heaven None that wore sackcloth might enter into Ahasuerus pallace though we be never so poorely attyred so as we believe in Christ we may enter into the pallace of heaven Every one may not enter into the Kings Privie Chamber none but great states and those admitted by the Groomes and Gentlemen of the Chamber all of us that are engraffed into CHRIST may goe boldly into the Privy Chamber of the King of Kings David said of the kingdome of Iudea what am I and what is my fathers house that he hath brought me hitherto So we may say what are we or what were our fathers that we should come into the holy place of heaven By prayer we may be bold to enter into it in this life and if we send up any prayers to heaven let us doe it boldly in the name and mediation of Iesus Christ. At our dying day our soules may boldly enter into heaven there will be none to stay them If one offer but to goe into the Chamber of presence some of the guard will be ready to put us back but here the Angels Gods guard in heaven will be ready to receive us and to carry us into heaven as they did Lazarus At the day of judgement we may be bold to enter in soule and body because CHRIST will meete us in the ayre and translate us into it with himselfe Therefore let us magnifie God for this our sweete and comfortable entrance and that with boldnesse into the holy place of heaven 2. By whom or by what meanes have we an entrance into heaven Not by the bloud of Thomas of Peter of all the Martyrs in the world put together not by any inherent righteousnesse that is in our soules not by the merit and dignity of our prayers fastings almes deeds and other workes but by the bloud of Iesus alone If CHRIST had not shed his bloud for us we could never have entred into heaven O the wonderfull love of the Lord Iesus Let this constraine us to love him againe to count nothing too deare for him no not our owne bloud if he will have it for the confirmation of his truth and Gospell 3. Here wee see that Heaven is an holy place they that bee unholy cannot enter into it dogges enchanters c. are without We are all by nature unholy such were some of you 1 Cor. 6. c. Therefore let us entreat the LORD to make us holy in some measure in this life that wee may enter into this holy Hierusalem in the life to come VERSE 20. SOme might say thou speakest of our entrance into heaven but which is the way that leadeth to it Hee that goes to London must goe by a way and there must bee a way to carry us to heaven That he pointeth out with the finger this way is the sacred and undefiled flesh of our Saviour Christ wherein he payd the price of our redemption Which is here resembled to a vaile His flesh is called a vaile sayes Gorrhan quia sub velamine specierum sumitur in viaticum The High-Priest went into the Holy of Holies by a vaile and so by the flesh of CHRIST wee goe to heaven As the vaile covered the mysteries that were in the Holy of Holies and hid them from the people so the flesh and humanity of our Saviour Christ covered his deity in that his deity was hid and concealed from the world though it was manifested by his workes speeches and actions This was for the qualities 1. A new way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occido that which is newly killed It fittly agreeth to the flesh or body of our SAVIOUR CHRIST that was lately killed for our sinnes But it is put for any new thing whatsoever as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new opinion It is not called a new way because it was now newly found out never heard of or knowne before for Abraham saw this way a great while agoe and went into heaven by it So did all the faithfull in the time of the Law But it is called a new way because it was now newly manifested to the world being before obscured under types and figures 2. New things retaine their vigour and strength whereas old things wither away This is alwayes a fresh and a new way the power thereof shall never bee dryed up 3. New things are acceptable to men a new Preacher shall be heard more attentively then an old this is a new way therefore let it be welcome to us all 4. It may be termed a new way because none but they that be new men new creatures in Christ Iesus can tread in this way A living way It is improperly adscribed to a way yet it is emphaticall 1. So called because it is opposed to the dead way in the time of the Law There the High-Priest went into the Holy of Holies by the bloud of beasts that were dead when they were sacrificed our Saviour Christ was sacrificed alive 2. This way is ever living and remaining for men to enter into heaven by Some wayes dye and cannot be seene this way lives to be seene of all the faithfull to the worlds end 3. It leadeth to life therefore it may be termed a living way 4. They that take this way shall live for ever So Christ is called living water Ioh. 4. This way hath Christ dedicated for us hee hath gone it in his owne person that wee may bee bold to follow him in it Ioh. 14.2 All Antisthenes Schollers had new bookes pens writing tables and here is a new way for all Christ's Disciples He hath renewed it againe that is the force of the word It was in the time of the Law and the Fathers trode in it but it was renewed by Christ at his death The Iesuites gather from hence that none went this way before Christ. But when the Temple was dedicated it was before So this way now dedicated by our Saviour Christ was before though not so conspicuous as it is now CHRIST alone is the way to heaven I am the way the truth and the life no man commeth to the Father but by me Then in what a wofull case are they that be out of this way Turkes Iewes and all that professe the name of Christ but blaspheme it Surely they must needs be in the high way to Hell Yea and also a number besides that will have Christ to be but the halfe way to heaven He is one part of the way and their workes are the other part A way is for men to walke in so in Christ and by Christ we must walke to the heavenly Hierusalem Let us keepe this way with all diligence that we may get to heaven VERSE 21. I But this is a thorny and rugged way full of many dangers how
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
is the same for ever Doe not thinke that the Apostles had one Christ and wee an other they one doctrine and we an other The doctrine of Christ hath beene is and ever shall be the same Socrates among the heathen was semper idem but Christ is our semper idem alwayes the same therefore let us cleave to him VERSE 9. HEre followes the dehortation which hath two parts the one negative which wee must not doe the other affirmative what wee must doe Be not carryed about as chaffe feathers c. With diverse by this understand the legall rites and ceremonies which were diverse that are of diverse sorts Falsum multiplex verum simplex And strange doctrine which the Scripture doth not acknowledge Strange birds strangers out of an other Countrie not bred and borne in the Scripture Worshipping of Images a carnall eating of Christs flesh by transubstantiation c. are strange doctrines Now the heart cannot bee established with erroneous doctrine about meates c. but with the true doctrine of the grace and mercie of God towards us in Christ being justified by Faith wee have peace with God there is no condemnation to them that bee in Christ. This doth establish the conscience that the gates of Hell cannot prevaile against us Let our hearts bee established with this grace Not with meats .i. with unnecessary questions about the ceremoniall law A part is put for the whole There was a time when distinction of meates was strictly to be observed some had rather bee cruelly tormented even to death then to eate swines flesh but now the difference is abrogated God hath said to Peter and in him to us all arise kill and eat no creature now is uncleane all are sanctified by the Word of God and Prayer The severall Observations injoyned us in the Ceremoniall Law cannot make us acceptable to God these cannot strengthen the heart but the grace of God towards us in Christ that his bloud hath purged us from all sin this is the true Cordiall that strengthens the heart Therefore sticke to that and be not carryed away with other doctrines What went yee out into the wildernesse to see said Christ of Iohn Baptist A reede shaken with the winde Wee that bee Christians must bee as stones firmely built on Christ the rocke not as reedes If the East winde blowes the reed goes with that If the West winde arise it goes with that Christians must not bee weather Cockes that turne with the winde wee must be like the steeple it selfe that standeth firmely not like the weather Cocke on the steeple not like Ecebolius that changed his Religion alwayes as the Emperours changed In the time of Constantine and Constantius hee was a Christian In the Reigne of Iulian a Gentile offering to their gods When Iulian was dead a Christian againe lying at the Church doore and saying to the people Calcate mesalem insipidum Thus some now a dayes are carryed about there is no stay in them one while Protestants an other while Papists one while Brownists an other while Anabaptists Thus they are carryed hither and thither Be not as children c. Children are easily carryed won with an apple lost with a nut of one minde to day of an other to morrow ye may make them say and unsay yee may make them call a man good or naught with the turning of an hand Wee must not be like them wee must bee as men well advised what to doe Yee may carry a cow up and downe in the field with a lock of hay ye may carry some horses whither ye will with a horse loafe So the profits and commodities of the world carry many to any Religion So as I may enjoy my goods lands and living I care not of what Religion I be Let us carry other men to Christ but let us not be carryed by any from Christ. In the way of kindenesse any friend may carry us but let neither friend nor foe carry us from Christ. When certaine of Christs Disciples went away Christ asked the twelve Will yee also goe away but sayes Saint Peter in the name of the rest Whither shall wee goe so let us be as resolute though there bee never so many turne-coates let us say Whither shall wee goe to Popery Anabapt to Brownisme no We know whom wee have believed we will never depart from the truth and Word of God established amongst us Since the reformation of Religion in England God wonderfully blessed this land how did hee miraculously preserve it in Q. Elizabeths dayes how many treacheries have beene discovered how was the invincible Navy of the Spaniards foyled How prosperously without the shedding of one drop of bloud came King Iames to the Crown to the great joy of us al How graciously hath God protected him and his Realme since There hath beene treason on treason but God hath broken the nets of them all Among them all the powder treason that should have beene effected by a match is most unmatchable hell it selfe cannot devise such another Fight neither against more nor lesse said the King of Aram to his souldiers save against the King of Israel only So the Papists heretofore cried away with Queene Elizabeth fight against her that is enough Now not the King alone but the Queene Prince and all their royall Issue the Nobility and Clergy the Iudges the Knights and Gentlemen all the Parliament should have beene blowne up at once if this had gone forward where had we beene Here a leg there an arme here the head of such a Noble man should have beene carried about with gunpowder but GOD be thanked we all remaine still and pure Religion in despight of all is continued among us Therefore let us not bee carried about with diverse and strange doctrines As God hath upheld religion among us strangely and miraculously so let us hold it fast and persevere in it to the end Though an Angell from heaven much more though a Priest or Iesuit from Rome though a Papist an Anabaptist a Sectuary preach to us any other Gospell let us be carried by none of them all Let us carry to Christ let us not be carried from Christ. Let us say with Ruth we will live and dye with thee and with S. Peter Thou hast the words of eternall life we will not depart from thee but continue in thy truth for ever and not fall into errour VERSE 10. IT is taken from a contrariety betweene the Ceremoniall Law and Christ. If they that will bee justified by the observation of meats and other parts of the Ceremoniall Law cannot be partakers of Christ then that is to be abandoned but they that will bee justified by the observation of meats c. Ergo. Where first the Doctrine 10 11 12. secondly the Vse The Doctrine is first propounded then confirmed An Altar that is a Sacrifice upon an Altar which is IESUS CHRIST So the word is used 1 Cor. 9.13 2 The word eating doth
Masters have power and authority over their servants as if Parents had not as great over their children and as if Parents might be lesse regarded then Masters this is well that servants may not enter into a Monastery without their Masters consent but if they be in who shall bring them out againe Their Masters may send an hundred times for them and go without them Yet Basil sets it down as a constitution that after they have beene admonished and made better remittendi sunt ad dominos they are to be sent backe to their masters againe In hoc Paulus imitandus qui Onesimum Philemoni remisit In this Paul must be followed who sent backe Onesimus to Philemon againe We may not keepe an horse or a Cow without the will of the owner and shall we keepe backe servants without the good will of their Masters Why would he not doe it without his mind That thy good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for good doing Therefore it is well translated benefite as Rom. 5.7 for a just man some will dare to dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a beneficiall man Not simplie of necessitie but with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tanquam as it were of necessity if he had detayned him to wayte upon him without his knowledge therefore he thought good to acquaint him with it It is a received axiom quod ex necessitate bonumest non est bonum that which is good of necessitie is not good yet it is to be understood de necessitate coacta of a coacted necessity not of a voluntary God is necessarily good yet willingly good Death comes necessarily upon all yet some dye willingly I desire to be dissolved and to be with CHRIST but the good which is done upon a constrained necessity looseth the name of good patience perforce is no patience A willing mind in a good action is all in all If Salomon had not willingly built the Temple it had not beene pleasing to God if the Centurion had not willingly set up the Synagogue God would not have respected it if the Woman of Shunen had not willingly entertained the Prophet it had beene no good worke in the sight of God if Dorcas had not made the Coats willingly they had not beene acceptable unto God We must distinguish inter fructum datum betweene the fruit and the gift Datum is that which is given mony meat rayment fructus is bona recta voluntas datoris the fruit is the good and upright meaning of the giver Si panem dederis tristis panem meritum perdidisti if thou givest thy bread with an heavy heart thou hast lost thy bread and thy reward too Affectus tuus imponit nomen operi tuo thy affection gives a denomination to thy worke quomodo à te proficiscitur sic aestimatur Looke with what affection it proceeds from thee such estimation hath it with God GOD loves a willing and cheerefull giver Whosoever is of a willing heart let him bring his offering to the Lord gold silver brasse c. If there be first a willing mind it is accepted be it great or small Whatsoever yee doe doe it heartily come to Church hartily heare Sermons hartily receive the Sacraments hartily pay the Minister his due hartily give to the poore heartily In the building of the Temple it is said the heart of the people was with the worke Let our hearts be with all that we doe We cannot abide a servant that do's our worke grudgingly and doe ye thinke God will accept of grudged service VERSE 15. THe third plea is ex parte Dei on Gods part The wise God in his unsearchable providence hath turned his running away to good Therefore forgive and forget it Here is 1. A narration of Gods providence in disposing of his flight 2. An application of it to Philemon 3. A conclusion inferred upon it to receive him Verse 17. GODS providence in this action is set downe 1. Quasi dubitativè something doubtfully perhaps 2. Charitativè charitably he calls it not a running away but a departing 3. Temporariè temporally for a time for a season He useth this particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for two causes 1. because Gods judgments in themselves are hid in secret and it is temerity pro certo pronunciare quod dubium est to pronounce that for a certainty which to us is uncertaine 2. He would not peremptorily avouch i◠for animating servants to doe the like While it lay hid in Gods secret counsell it was doubtfull being revealed the event sheweth evidently that God hath ordeined it for singular good for Onesimus Paul and PHILEMON too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this cause therefore he went away that he might be brought into the right way God is not autor but ordinator peccati the author but orderer of sinne He brings light out of darknesse and good out of evill Ioseph's brethren intended his utter extirpation when they sold him into Egypt yet God made that the corroboration of his Church God sent me before for your preservation Onesimus meant nothing lesse by running away from his master then to become a Christian and a Preacher yet so it fell out by the admirable dispose of God Almighty This is Saint Hieromes Logicke If Onesimus had not fled from his master he had not gone to Saint Paul being in prison at Rome If he had not gone to Saint Paul he had not received faith in CHRIST If he had not had faith in CHRIST he had not beene Saint Pauls sonne nor sent into the worke of the Gospell or Ministery Therefore wee may conclude by degrees that he was made a Minister of the Gospell because hee fled from his Master It is received by antiquity that he was advanced to the function of the Ministery yet this must be no encouragement unto sinne A wise Physician so tempers poyson that hee makes a sovereigne medicine of it wilt thou therefore drinke poyson God can make the sicknesse of the body the health of the soule wilt thou therefore bee sicke God can turne our sinnes to good shall we therefore sinne God forbid these things write I unto you that yee sinne not The crucifying of CHRIST was the salvation of the world Shall wee therefore crucifie CHRIST All worke for the best to them that love God sicknesse poverty death This is the goodnesse of God not the proper effect of them Ioseph's imprisonment proved Ioseph's advancement Wilt thou therefore desire to be in prison The banishment of Hester was her preferment wilt thou therefore desire to be banished Saint Augustines going out of his way was the saving of his life for if hee had kept his way he had fallen into the hands of the Circumcelliones his deadly enemies Wilt thou therefore wish to goe out of thy way as thou art travelling God turnes sinne to good which is a