crany to escape by but we shall find none he makes them Iudges I appeale to your owne selves Iudge you He doth not say if we contemne secretly or openly but if we neglect The carelesse neglect of the Gospell shall pull damnation on us He doth not say so great a word as before but so great salvation A glorious and comfortable title which cannot be ascribed to the law that killeth it doth not save Saint Paul calls the law a killing letter the ministration of death and of condemnation but the Gospell sayes It is the word of salvation Act. 13.26 The power of GOD to salvation Rom. 1.16 So that they which contemne it contemne their owne salvation So great as can not be expressed by the tongue of men and Angels wrought by so great a Saviour Tit. 2.13 So great as eye hath not seene eare heard neither entred into the heart of man to conceive not a saving of us from our enemies in this world but of soule and body from the Devill death and damnation in the world to come Great also in eternitie and durance for it shall never have end The greatnes of this salvation is amplified three kind of wayes 1. By the first Preacher and divulger of it 2. By those worthy instruments that succeeded him 3. By the miracles wherewith it was graced That which wee heare is salvation a matter of great weight and singular importance therefore let us not neglect it If a man lye in a deepe pit ready to be drowned and one come to him offering him his hand to pull him out will he not listen to him The preaching of the word is Gods hand to pull us out of the pit of hell and shall wee neglect it If a man tell thee of a Lord-ship which thou mayest have for a little money wilt thou not give him the hearing We bring you tidings not of an earthly Lordship but of an everlasting kingdome which you may have without Gold and without Silver only reaching out the hand of faith to apprehend it and shall we turne away our eares and not regard it How shall wee escape if wee neglect so great salvation When men are at a play they will be attentive and the preaching of the word whereby we may be saved in the life to come is had in small estimation What a lamentable thing is this This must needs pull the wrath of GOD on us Wee count it a small matter to neglect the Word of GOD yet they that doe it shall hardly escape the vengeance of GOD how shall they escape sayes the Apostle Certainly with great difficultie therefore let us be diligent hearers of it The threatnings of Angels if despised were severely punished and shall not the threatnings of the Sonne of GOD in the ministrie of the Word The Preachers in the name of CHRIST thunder out GODS judgements against swearing profanations c. A number heare them and are no more moved than the stones in the wall but GOD will meet with such they shall hardly escape GOD will one way or other make them feele the smart of his heavy hand there is no way of escaping for them Therefore let us with reverence tremble at the word Which at the first began Having taken a beginning to be preached by the LORD which brought it first out of the bosome of his Father he did not introduce it into this world by stealth secretly as heresies and phantasies are wont to be but openly Christ alwayes taught in the Synagogues and in the Temple The Lord. That is the LORD IESUS the LORD of heaven and earth The LORD often so called not by Angels as the Law but by the LORD the naturall SON of GOD not by mortall men as Plato Aristotle c. In this respect the Gospell should be most welcome to us The LORD IESUS Himselfe was the Preacher of the Gospell he went up and downe through Citties and Townes preaching the Gospell The first Sermon hee made was in Nazareth where hee was brought up from thence he went up to Ierusalem c. CHRIST was a Preacher and shall we thinke basely of Preachers Was it not an high office which the Sonne of GOD will take on him CHRIST would not be a King be refused that then what wretches are they that will rayle on Preachers gibe and jest at them make songs of them Reverence the Preachers seeing CHRIST Himselfe was a Preacher And was confirmed unto us c. Some expound it thus and after them that heard it of Christ it was confirmed to me that is after it was preached by CHRIST and the first Apostles that heard him on the earth it was confirmed to me also as a later Apostle yet one that heard and saw CHRIST from heaven rather Paul in modesty and humilitie puts himselfe in the number of the common Saints and Christians to whom the Gospell was confirmed by the miracles of the Apostles or by the Apostles that heard Christ. Or he doth not speake here of his doctrine as if he received that from the Apostles but that hee was confirmed in the truth of the Gospell by the miracles of the Apostles which was no disparagement to him This is the strongest argument to perswade some that this is none of Pauls Epistle Saint Paul is wont to stand stiffely on the reputation of his Apostle-ship hee had his doctrine not from men but God he was not inferiour to the chiefest Apostles whereas the Author of this Epistle was one of the Apostles Schollers he had the doctrine of the Gospell not at the first hand but at the second This may be answered diverse kinde of wayes 1. Both these may well bee applyed to Saint Paul the LORD IESUS first preached the Gospell to him from heaven when he called him and he was confirmed in it by Ananias 2 It may be a rhetoricall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequent in divine and prophane writings when as the speaker assumes that to himselfe which is proper to the hearers and by a Synecdoche includes himselfe in their number as the Penman of this Epistle sayes how shall wee escape if we neglect so great salvation yet he was none of them that neglected this salvation Heb. 10.26 Yet he did not commit that wilfull and horrible sin against the Holy Ghost Paul 1 Thes. 4.17 sayes We that are alive yet he was not alive at Christ's second comming so though he say which was confirmed to us yet he speakes in the name of the Hebrews not of his owne as 1 Pet. 1.12 where S. Peter seemes to exempt himselfe out of the number of the Apostles yet he was one 3 S. Paul by conference with the Apostles that heard Christ preach when he was on the earth might without any disparagement to him be the more confirmed in the truth of the Gospell 4 He doth not say he was confirmed but the Doctrine was and that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports not the persons but the
time Was confirmed to us that is to our time by those that heard him some of them being still alive even in our time the Law and the Prophets were to Iohn that is to Iohn's time The Gospell in England hath beene continued to us that is to our time not by me alone which am a secondary Apostle borne out of time but by the first Apostles of all those after Christ preached to you Hebrews VERSE 4. GOD Himselfe was a witnesse to the Gospell therefore let us beleeve it But how did GOD beare witnesse to it by signes and wonders c. Then they came not from Satan but from GOD. Signa quia significant the Divine Power and Majestie of God Signes are any miracles in generall as the fleece to Gedeon c. Hezekiahs signe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prodigia quòd porrò dicant Some call them praedicidia because they doe praedicere aliquid mali terrible miracles of GOD's wrath and judgement as the striking of Ananias and Sapphira with sudden death the killing of Herod by the Angell the blindnesse of Elymas the Sorcerer but it is sometimes taken also for miracles of mercie And with diverse miracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby the power of God is shewed to the world Act. 2.43 cap. 5.12 The distributions of the Holy Ghost 1. Because they be freely and frankly bestowed by him 2. Because liberally and bountifully vid. 1 Cor. 12.8 9 10. The reason moving him to this distribution is no merits in us but his owne blessed will his gracious goodnesse is the cause of all both of sending the Gospell by Christ and of confirming it by so many miracles and gifts There be counterfeit miracles Matth. 24.24 2 Thes. 2.9 and true miracles they may be distinguished by the matter the cause and the end 1 Sometimes they seeme to be that which they are not as the walking of spirits in Church-yards bloud in their breaden god whereas they be but a cousenage 2 They may be substantiall for the matter and yet effected by a wrong cause as the Sorcerers in Egypt brought forth true Frogs c. yet by the Devill not by the finger of GOD and they may be wrought by a naturall cause which men see not nor can comprehend as they shut up Mahomet in an Iron-Chest brought him into a Temple and made it hang aloft which was done by Loadstones that the silly people were ignorant of There was a Lampe in Venus Temple that burnt continually which some thought to be a miracle whereas it was done by a certaine stone called Asbestus which was found in Arcadia 3 By the end If it be to confirme falshood it is a bad miracle Deut. 13.1 though never so glorious Whereas a true miracle is effected by the power of GOD exceedeth the bounds of Nature and is for the confirmation of the truth The Gospell at the beginning was adorned with many miracles 1. Because it seemed strange to the world a new doctrine 2. Because it seemed repugnant to the law of Moses instituted by GOD. 3. Because it could not bee proved and confirmed by naturall reasons But now since the famous miracles of CHRIST Resurrection ascension into heaven of the sending of the Holy Ghost of the spreading of the Gospell over all the world we must not still curiously gape after miracles that is reproved Matth. 12.39 Ioh. 4.48 Luk. 23.8 To the law and the testimonie Isai. 8.20 the people must resort The glory of miracles with the Papists is a note of the Church and they bragge much of their miracles they have one thousand miracles to our one Bernard the Monke restored sight to a blind man Dominicus raised up three from the dead Antoninus 38. Franciscus Xavorius the Iesuite cured many dumbe lame and blind in India As for us we have no miracles therefore ours is not the Church What of all this Iohn Baptist wrought never a miracle yet he was a good Preacher sent from God But for the determination of this point In some sence we will not deny but that miracles may be notes of the Church but here we must distinguish of notes and of miracles too One true note of the Church is the sound preaching of the Word where that is to beget men and women to CHRIST there is the Church yet miracles may bee an ornament to the Church a confirmation of it in the truth of the Gospell But what miracles 1. Not forged or counterfeit as the miracles of the Papists be their jugling being brought to light and detected to all the world but true miracles wrought by the finger of GOD. not lying wonders with the which Antichrist should come and delude the world 2. Not new miracles that came yesterday out of the mint but the old and ancient miracles of CHRIST and his Apostles are a demonstration of the Church and of the truth of the Gospell that the Gospell might be carryed more speedily throughout the world miracles were requisite at the beginning but now no such necessitie of them A wicked and crooked generation seeketh a signe Herod would faine see CHRIST that he might see some miracle done by him Let us not now gape after new miracles the miracles wherewith God honoured the Gospell at the first were sufficient for the confirmation of it to all posterity The rich man in Hell would faine have had a miracle for the saving of his brethren Lazarus must be sent from the dead to them but it was answered him they have Moses and the Prophets that is enough if we will not believe for the preaching of the word all the miracles in the world will not save us Yet the Gospell at this day has many miracles though they be not observed men are metamorphosed and changed by it of proud they become humble of Devills Saints men are raised from the death of sinne by it they that were blind in the knowledge of CHRIST are come to a cleere sight in matters of religion they that were lame and could not walke in the way to the kingdome of heaven are made to runne cheerfully in it they that were dumbe and could not speake for CHRIST are made to speake wisely and boldly in his quarrell These are excellent miracles which might procure an estimation of the Gospell in our hearts Now for so much as the LORD honoured the Gospell with so many miracles let us yeeld a reverent attention to it and not neglect so great salvation which with so many great and wonderfull miracles hath beene so much graced by GOD let us lay it up in our hearts let us frame our lives according to it that wee may feele the power and comfort of it in our hearts and be saved eternally by CHRIST in the world to come He returnes to CHRIST where 1. A farther confirmation of his deitie 2. A transition to his humanitie Verse 10. His deity is confirmed by this argument He to whom the world is subject is God the world is
299. our comfort thereby 299 Christs body a Tabernacle so is ours 310 311. Christ is the sole Mediatour 361. so long as Christ appeares in heaven for us our sinnes cannot appeare 369. Christs second comming notably described 376. Christs flesh called a vaile why 404. Christ more manifest to us than to those of old with the use of it 534 535 Christ his death a cruell death in three respects 541. hee suffered foure kinde of wayes ibid. None so spoken against as he 543 Christians All Christian souldiers especially Christian Ministers 6 7. Reasons why one Christian should be deare to another 28. how and wherein wee are Christs fellowes 67 wee are called Christians of Christ. 68. a Christians dignity 92 93. they should not feare death 95. they are the house of God 121 122. their dignitie 138 139. their dutie ibid. Christians must be simple not subtill 30â— cunning cruell Christians are like dogges that will bite before they barke 30â— they must be undefiled 302 303. as soone as we become Christians we must looke for afflictions 428. Christians must not be cowards 430 Church how a house or household may be called a Church 7.8.119 All true Churches agree in substance of Religion though not in ceremonie 328. the Arke a lively representation of the Church 334. the Churches protectors and protection how shaddowed out 335. the uses of it 335 336. the Church is Gods house 406. the Ministers are in some sort over it ibid. Vniversalitie no necessary note of the Church 451 452. the Church is compared to a mountaine 572. to a city 573. the Churches universality dignity and stabilily well handled 579 580 c. City the Church compared to a citie 573. Heaven is a city which how we have already see 574 Cloud Its properties applied to the faithfull 536 Comming Christs second comming notably described 376. the joy conceived by Christs comming 390 the differences of Christs commings ibid. the comming of Christs day is fearefull to the sinfull joyfull to the Saints 419 Compasse there are two compassers 539 Condemnation many things condemne a man 452 Conscience It is the soules register to keepe a note of all our sinnes 344. what can secure our consciences ibid. no outward thing can purge the conscience 345. the sting of conscience is grievous 356. there is a conscience in every man what it doth with its divers kindes 385 386. Ministers ought to have a good conscience 635 what a good consciencâ— is 635 636. divers definitions of the word 636. Wherein a Minister should examine his conscience 637. a good life is the meate of the conscience 644 Consideration the greatnesse of the word 116. it must goe before provocation 411 Constancie Christians must be constant 622 675. Foure impediments to constancie 677 678 Covetousnesse all a mans doings smell something of it 915 reasons against it 616 remedies against it ibid. a covetous man is never contented 7â—4 Countrey how sweete a mans owne country is to him 455 Abrahams forsaking it was a great triall ibid. we must not forsake it without a calling ibid 456. the world is not the Saints countrey 469 Creatures All Creatures are servants to Gods children 510 Cow a red cow in the sacrifice what it signifieth 354 a tipe of Christ. 355 D. DAy how the word to Day is taken 127. Festivall dayes warrantable 333 Dead Dead things and dead workes compared 357 Death good Christians should not feare death 95. there are three that have the power of death 1. God 2. Man 3. the Devill 108 Death is a Serpent without a sting 110. Death common to all men 372. 37â— the use of it ibi why the godly should die seeing Christ died for them 373. death is a bitter cuppe but sugared by Christ 374. two benefits come by death 374. after death comes judgement 375. an instance of sudden death 377. they are oft deepest in Gods bookes that are soonest taken away an instance of it 443. Death cannot hurt the godly it rather benefitteth them 4.65 yet the thought of it is bitter to some 469 happy they are that die in the faith 466 a patterne of our behaviour in death 486 487. Death a pretty story against the feare of death 574 Debts they are to be paid before we be too forward in the charges of sacrificing 37. there is little quiet in the honest debter ibid. wee must be marvellous carefull how wee come in debt for others ibid. what debt wee owe to our Ministers 38 Deceive Deceivers there are many 137. sinne deceiveth us many wayes ibid. Deliverance what it is and whom Christ delivereth 109. God doth deliver three wayes 434 Desperation we must beware of it 517 518 Despise Christ is despised two wayes 590 Devill why God suffers the devill to walke up and downe like a Lyon 109 Diligence wee cannot goe to heaven without diligence 231. to diligence we must adde perseverance 232 Diotrephes his name interpreted with the use of giving of names 997 998 Doctrine we must not looke for any mint of new doctrine 55 Doubt Christians must keepe a meane betweene doubting of their salvation and presuming 139 Draw Draw neere the vertues whereby we must draw neere to God 381. what this drawing neere is and how we must doe it 407. Christians must be no with-drawers except it be from the wicked 435 Drunkennesse it pulls on fornication 565 Dulnesse the causes of Dulnesse in hearing 203 E EArth man compared to earth 220 Education wherein childrens Education doth consist 668 Elect Election God hath his chosen among all 25 Enoch of his person and translation to heaven with many cirstances thereof 441 44â— c. Esau his Acts especially that of selling his 〈◊〉 right 564. his punishment 566 Erre Errours how Israel Erred 131 Evidence Faith is our Evidence and we must make much of it 431 Evill it is soone imitated 706 what we must doe that are compassed about with Evill men ibid. c. Examples they are more avayleable than precepts 17. we must make use of the Examples of old 134. if good then to be followed 179. Patternes how prevailent 233. wee must follow our Patterne in goodnesse 314. even in all good ibid. three Reasons of the prevailencie of Examples 536 537 Excommunication its definition 705. to be excommunicated is a fearefull condition ibid. Exhort we should mutually Exhort one another 136. Exhor if it be timely taken it will awaken us out of sinne 136 F FAlling whether every falling away be a sin against the Holy Ghost 215 216. the conditions of that falling away 216 Fame of both good and bad with their feete and wings 134. it is compared to a Shippe receiving all passengers 688 Father our Fathers must not bee a Rule for us alwayes to follow 127. foure speciall duties wee owe to our spirituall Fathers 629 630 Faith it is its property to apply God to our selves 11. A justifying Faith cannot be without love 15. unto Faith must bee annexed Hope 122. we must
Widdow he gives her this charge go sell the Oile pay them thou art in debt unto and live thou and thy children of the rest We may not live wee and our children on that which is another mans that is an unlawfull living and Gods blessing cannot be expected on it 2. GOD will have his owne worship to give place unto it I will have mercy not sacrifice We may not sacrifice to GOD of that which is another mans The Athenians came to Phocion for money towards a solemne sacrifice to whom he returned this answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It were a shame for me to give to you and not to pay this man pointing out his creditor that which I owe him GOD will have thee to serve him with thine owne not with that which is other mens yet small reckoning is made of it We goe a borrowing with Asahels feet a paying with Mephibosheths Augustus Caesar would needs buy the Senators bed that slept so securely being so much in debt he wondred how he could sleepe it never breakes our sleepe we take thought how to borrow none to pay VERSE 19. HE gives him a bill of his hand for it I Paul have written it with my owne hand Noverint universi per praesentes me Paulum firmiter teneri obligari c. Thou hast my word and my hand too therefore doubt not of it I but what is Saint Pauls word or his bond worth he made many rich yet he himselfe was poore his wealth consisted in a cloake a few bookes and parchments Though his estate was not great yet his credite was great He could take up upon his bare word among well disposed Christians many hundred pounds I will repay it It is my owne debt now and I will see it discharged we ought to be mervailous circumspect before we give our word or bond for any He is a foole in the judgement of wise Salomon that does it rashly he is worthie of no favour take his garment that is surety for a stranger take his bed from under him Before hee was a free man now he is a bondman nay he is taken in the snare of his owne mouth he is as a bird in a snare Let us looke carefully before wee leape The best cast at dice say some is to cast them quite away the best surety is not to be surety for any hee that hateth suretiship is sure but if we be once in bonds let us labour to unbinde our selves so soone as wee can as deere to deliver our selves out of the hands of the hunter and as birds out of the hand of the fowler Regulus though an heathen stood to his word to the death If we did live as it becommeth Christians there should need no greater bond then the word of a Christian. The saying is by the word of a King who would not take a Kings word so royall are they in their performances CHRIST hath made us all Kings to GOD his Father therefore we should have a singular care of any of our bare words though the witnesses dye yet God that heard our word lives for ever But we are fallen into such an age that many mens bonds are of no validity Sampson broke the coards and some breake the seales of greene waxe at their pleasure they make no account of paper or partchment bonds till they bee cast into iron bonds Some put their hands and seales to a writing that make no conscience of the accomplishment of that which they have written They are content to goe so farre with Pilate as to acknowledge their hand writing what I have written I have written but they will not say what I have written I will performe Saint Paul was of another minde as he gave him his hand for the payment so he gives him his heart and faithfull promise to pay it I will repay it Then there followes a mitigation not an abrogation of the debt Albeit I doe not say quamvis veraciter dicere possem sayes Carthusian though I might truly say it how thou owest to me a farre greater matter than this even thine owne selfe also or besides That which the Minister receives of us is not a benevolence but a debt you are bound to pay it for you owe it But what is it that we owe to the Ministers and Preachers 1. Love not a single but a singular love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an over-abundant and overflowing love Nebridius said of Saint Augustine that he did nimium amare and was nimium amatus he loved too much and the people loved him too much Where is that nimium now especially on the peoples side 2. Wee owe them reverence Herod reverenced Iohn Baptist. Alexander honoured Iaddus the high Priest to the admiration of all his followers Gratian wrote letters to Saint Ambrose with his owne hands Valentin the elder called him father Valentin the younger though an Arrian rose up to him in token of reverence when he came into the Consistory Cornelius gave too much respect to Saint Peter we give too little to Saint Peter and Saint Paul too 3. We owe them maintenance Who goeth to warfare on his owne cost Who planteth a vineyard and eateth not of the fruit thereof Who feedeth a flocke and eateth not of the milk thereof yet many great cowes in many parishes that give little milke to the shepheards nonne vides arcam inanem praepositi tui sayes Saint Augustine dost not see his chest emptie that is over thee in the Lord Saint Basil complaines of want Nazianzen sayes of himselfe that hee was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little and a poore shepheard the like complaint may many painfull Preachers take up in England 4. Wee owe them obedience Obey them that have the oversight of you and submit your selves As the people said to Iosua so must we say to the Preacher in the pulpit speaking to us in the name of God all that thou commandest us we will doe and whithersoever thou sendest us wee will goe if they command us to goe out of the Church we will doe it but if they command us to observe the orders of the Church we will not doe it we will give them the hearing but not the obeying nay we will heare at our leysure and doe at our pleasure Wonderfull is the debt we owe to the Ministers wonderfull is our negligence in paying of it we owe them our goods He that is taught in the word make him that teacheth him partaker of all his goods we owe them our eyes we owe them our lives Priscilla and Aquila layd downe their neckes for Saint Paul We owe them our selves as it is in this place for we have the salvation of our soules and bodies from them Instrumentally they be called Saviours In so doing thou shalt save thy selfe and them that heare thee VERSE 20. HAving used his Christian Rhetoricke for the receiving of Onesimus he shuts
them they were not personally united to them as ours are Otherwise there is no great difference no not betweene the Angels and us How are wee to magnifie God that hath so highly exalted man The consideration hereof should cause us to lead a life in some acceptable measure worthy of that honour whereunto we be advanced We are not much inferiour to the Angels yet a number of our lives are as ill nay worse than bruit beasts The Oxe knowes his owner the Asse his masters crib but wee will not know love and feare that God which feedeth us A Dogge will love his Master that makes much of him wee will not love no not those that deserve well at our hands A Dove will keepe her selfe to her owne mate many of us will not keepe our selves to our owne Wives bring an horse to the water to the sweetest water in the world he will drinke no more than will doe him good we are excessive and more than brutish in drinking all places ring of this sinne this beastly sinne of drunkennesse what a vile thing is this How doe wee forget our selves Hath GOD made us but a little inferiour to the Angels and shall we live like bruit beasts and give over our selves to all uncleannesse How doe we disgrace that worthy estate whereunto God hath advanced us As we draw neere to the Angels any kinde of wayes so let us so farre as is possible lead an angelicall life with the Angels in this world that we may remaine with them in the world to come Thou crownedst him He shewes wherein our excellency doth consist he hath made him a King and set a Crowne on his head With many glorious gifts that are a wonderfull honour to man both externall and internall especially with the knowledge of CHRIST wherein consists eternall life One part of that glory is that he hath a Soveraigntie and dominion over all creatures which was given him at the creation Genesis 1. renewed and ratified by GODS seale after the floud Genesis 9. enlarged no doubt to the faithfull by CHRIST 1 Cor. 3.21 VERSE 8. VNder his feete This agreeth to all men in generall to the faithfull in speciall whom God hath made Kings and Lords over all his creatures by CHRIST But principally it is to be understood of our SAVIOUR CHRIST who is the chiefe Lord of the world the King and mediatour of the Church he hath all power in heaven and earth All things yea even the Devils themselves are put in subjection under his feete God hath given him a name above every name that at the name of IESUS every knee should bow Phil. 2.9 We also by him because wee are members of his body and his brethren we have an interest to all creatures all things throughout the wide world are ours The heaven the earth the birds the beasts the fishes the trees the flowers are ours Death is ours the very Devill himselfe is our slave and subject God hath put him under our feet 1. Here we may behold the dignity of Christians all things by IESUS CHRIST are under our dominion O what a bountifull GOD is this that hath given us so large a possession Let us sound forth his praises for it and use his liberalitie to his glory As God said to Peter arise kill and eate when the sheete full of all kinde of creatures was let downe to him from heaven so doth hee say to us all we may freely eate of all creatures whatsoever but let us not abuse GODS creatures to his dishonour and our destruction Let us use them soberly religiously to make us more cheerefull in the service of our God 2 Let us not stand in a slavish feare of any creature of the stars the windes no not of the Devils themselves for all are put in subjection under our feet by Iesus Christ that loved us and hath given us a superiority over all we shall be conquerers over them all a singular comfort to the faithfull Satan may tempt and assault us but God will tread him under our feet 3 For this dominion let us thanke the Lord Iesus Christ. Of our selves we are worth nothing starke beggars in CHRIST and by CHRIST we have all that we have Let us magnifie him for it Then he concludeth from the generall to the speciall If all things be subject to him then nothing is exempted from his Dominion no not the Angels themselves To the former the adversaries againe replied thou talkest of a glorious Empire Rule and Dominion whereunto Christ is advanced but it is an imaginary conquest for we see not all things subdued to him The Kings and Princes of the earth cast away his yoke and submit not themselves to the Scepter of his Word Satan and his instruments rebell against him sin and death still play the tyrants and are not subdued to him VERSE 9. TO that he answers 1. Though we see it not yet all things may be subject to him we see not God yet there is a God we see not our owne soule yet we have a soule Here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a difference betweene videre and cernere wee doe discerne so as it cannot be denied a man may see a thing and yet not discerne it 2 He answers it by a distinction of submission or subjection The one is externall conspicuous to the eye of the world the other internall seene by the eye of faith Christ's kingdome is not of this world it is not temporall but spirituall all things are subdued to him though he suffer his enemies for the triall and exercise of his children to tyrannize over them for a time A Beareheard may have a Beare under his rule and authority though he suffer him now and then to range abroad so hath Christ the Devill Yet we see Iesus that was made a little lower than the Angels through the suffering of death to be crowned with glory and honor These words Through the suffering of death may be referred to that which goes before or followes after after he had suffered death he was crowned with glory as Phil. 2.9 But rather refer them to the former he was made a little lower than the Angels through suffering of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little while refer it to the time that is during his death passion continuance in the grave 3. dayes and 3. nights all this while he was inferior to the Angels not at the time he lived upon the earth for Mat. 4.11 The Angels Ministred to him as servants to their Lord. But in his Passion and Death the Deity withdrew his power and the humanity was left alone then he was lower than the Angels the Angels are immortall and dye not Christ was mortall and died in that respect he was inferior to them But he was afterwards exalted to all glory and dignity placed at the right hand of God and so superior to the Angels We that are the faithfull see him
crowned with glory and honour in that he raised up himselfe from the dead ascended into heaven in a cloud in the sight of his Disciples the Angels attending on him in that Stephen saw him sitting at the right-hand of God in that he sent downe the Holy Ghost from heaven and by a few simple men to look to through the preaching of the Gospell conquered all the world We may all see him crowned with glory and honour Thus he is higher than the Angels though through the suffering of death he was for a time lower than they Christ truly suffered death not phantastically in a phantasticall body as the Manichees and Apollinarists dreamed he felt and indured the bitter pangs of death Which is illustrated by two causes the efficient and finall the efficient is the grace love and mercy of God Iohn 3.16 the finall that as much as lay in Christ all men might be saved CHRIST's death was sufficient for all 1 Tim. 2.4 effectuall only to them that beleeve Isay 9.6 Mat. 26.28 Physick is offered to many sicke Patients that may doe them good if they will receive it but many are so froward that they will none of it the fault why they doe not recover is not in the physicke nor in the Physitian but in themselves so CHRIST offers the soveraigne medicine of salvation purchased by his death to all but some reject it and will not beleeve it can save them It is effectuall for all those that be sanctified that be his brethren as it is expounded afterwards Whereas it is said that Christ tasted death therein he dealt as the Physitian doth he needs not the physike prepared for his patients yet the better to induce them to take it he tastes of it himselfe before their eyes So death belonged not to Christ because he had no sinne yet he would taste of it that we might be more willing to taste and drink of that cup. The Metaphor must not be pressed too farre as if Christ did but sip and taste of the cup of death as a man tastes vinegar but drinkes not of it for he swallowed it up quite 1 Cor. 15.54 It is a borrowed speech Death is resembled to a cup whereof CHRIST did taste let this cup passe from me This hath reference to the time that hee continued in death not to the sharpenesse of his death They that taste of a thing tarry not long at it their lips are quickly removed from it so CHRIST did not continue long in death not past three dayes and three nights hee did but tast as it were of it and so away yet he truly dyed and it was a most bitter taste to him Thus the tasting of death was no dishonour but an honour to Christ. By it hee brought many to eternall life for all that hee is above the Angels and all other creatures whatsoever CHRIST hath tasted of death before us therefore let not us that be Christians be too much afraid of death There is a potion brought to a sicke Patient which the eye loathes and the mouth distasts The poore sick man is loath to drinke of it the Physitian takes it into his hand tasts of it before his eyes by that he is encouraged to receive it so is it with us death is a sowre cup which nature abhorreth we are all unwilling naturally to drink of it but for so much as Christ our loving and heavenly Physitian hath tasted of it before hand let us not be afraid of it The godliest men in the world cannot but in some measure feare death Christ feared it Et non est fortior miles quà m Imperator yet let this be as Sugar to sweeten this bitter Cup to us CHRIST tasted of it and overcame it so shall wee doe by his vertue and power As after the receit of a purgation the body is the better more sound than before so after we have drunk this bitter Cup of Death both in soule and body we shall be the better farre more glorious than before therefore let us be willing whensoever it shall seeme good to the Lord for us to taste it All of us should have died eternally At what time thou eatest thereof thou shalt dye both thou and all thy posterity Wee should have trodden the Winepresse of GOD's wrath and beene tormented with the Devill and his angels in the lake that burneth with fire and brimstone for ever but CHRIST hath tasted death for us all O the wonderfull and unspeakable love of Christ as if a company of Traytors were going to the Scaffold to be executed the Kings Sonne should step forth to dye for them what an admirable thing were that We by nature are enemies to God traytors to his Majestie the Son of the King of Kings comes from heaven and dies for us Is not this to be admired of us all scarce will any dye for a righteous man we were unholy unrighteous defiled with the scab of sin in soule and body yet the Lord Iesus died for us Life is sweet who will dye for his friend but will any dye for his enemy The consideration of the death of Christ should occupie our mindes continually we should ever be thinking of it it should cause us to be alwayes singing of that song Worthy is the Lambe that was killed for us to receive all honour c. But why did Christ tast death for us what moved God to send his Son to dye for us Surely his owne grace mercy and favour eternall life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So God loved the world that he gave c. There was no goodnes in us that might procure Christ to die for us no praevisa opera nor praevisa fides it is the grace of God that we are preserved from eternall death by grace ye are saved not by workes Let us not part stakes with the Lord give halfe to our selves and halfe to him but let us ascribe the whole praise of our salvation to the grace of God alone not to us O Lord not to us but to thy owne name and mercy in thy Sonne Christ Iesus be given all praise for ever and ever VERSE 10. NOw he descendeth to Christs humanity by preventing an objection of the adversaries Well you have affirmed Christ to be God above the Angels and all other creatures and that his suffering of death was no derogation from the glory of his Deity but a declaration of Gods grace and mercy to mankinde by his death to preserve men from death eternall but seeing hee was GOD what need was there that hee should become man suffer afflictions and dye Hee might have saved men by the power of his Deity yea even by his bare and naked word whereby he made all things at the first Answer indeed GOD being omnipotent might have saved mankinde if it had seemed good to him by some other meanes than by the incarnation and death of his Son yet this seemed to be the most fit and convenient
have done pares in peccato shall be pares in supplicio Why should God spare us more than them We are his people So they We sit in the lap of the Church So they We have the preaching of the Gospell So they Verse 2. We the Sacraments So they They were baptized in the red Sea they eate of the same spirituall meat and they did all drinke the same spirituall drinke 1 Cor. 10.34 Therefore if we be guiltie of the like sinne we must looke for the like punishment The ancient Israelites went very farre towards the land of Canaan In many things obedient to the voice of God they journyed and stayed at his appointment they had sent spies that viewed the Country No doubt many of them were in fight of it they were on the borders setting a foot on it yet because they were incredulous stubborne rebellious and disobedient to God they were destroyed in the wildernesse and so came short of that rest both of the land of Canaan the figure of this rest and some of them it is to bee feared of heaven too prefigured by it they came saies Saint Chrys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us therefore take heede it be not so with us Would it not grieve you that bee Merchants to see a ship fraught with rich merchandise miscarry in the haven Alasse hath it passed the raging waves blustering windes terrible tempests so many miles on the Sea and is it cast away in the haven what a pittifull thing is this So wee may begin well goe out of Sodome with Lots wife follow God a great while as they did in the wildernesse some tenne twentie thirtie or fortie yeeres yet be banished out of the kingdome of heaven Therefore let us not flatter our selves in our faire beginnings but let us runne the wayes of Gods Commandements to the end forget the things that are behind but presse on to the marke that is before though as old disciples as Mnason yet let us study this to our dying day how to enter into this rest It is something to beginne well to goe towards heaven but that is not all Lots wife went out of Sodome Demas once embraced Christ. If thou goest to London you will not stay at Romford but goe till thou comest to that famous city Therefore let us all look to our selves as we have begunne so let us proceede and never cease to our dying day I forget the things that are behinde and follow hard to the marke Let us not stand bragging what wee have beene what we have done how many miles we have gone towards heaven but let us runne the wayes of GODS Commandements to the end as David Those that are travellours are subject to falling you are travelling to the heavenly Ierusalem therfore be not secure but take paines in the rowing of the ship of your soules to the haven of eternall rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the same example Vivitur legibus non exemplis all examples are not to bee followed Phil. 3.17 There be exempla imitabilia declinabilia If any good examples be set before your eyes follow them The faith of Abraham the uprightnesse of Noah the sincerity of David the patience of Iob the constancy of Paul the humility of the blessed Virgin Mary c. But if bad examples follow not them follow not Noah in his drunkennesse David in his adulterie and murder Peter in his denyall nor the Israelites in their obstinacie and disobedience to GOD in the Wildernesse for the which they were excluded out of the land of rest Away with those naughty examples of Lots Wife Absalom Iesabel Ananias and Saphira c. Come out sayes God of Babylon Let us not follow the wicked in their wickednesse least wee follow them to hell Let us believe God and his Word let us walke in an holy obedience to all his Commandements then believing in Christ and bringing forth the fruits of a true and lively faith when the reprobate shall bee in hell with the rich glutton wishing for a drop of water to coole their tongues we shall bee in Abrahams bosome and rest from all sorrow for evermore VERSE 12. THe second reason to excite us to this study is taken from the power and Majesty of the Word that commandeth this lesson to bee studied As it was to bee to the ancient Israelites So is it to us God often mooved them by Moses Iosua and Caleb and others to march on valiantly in the wildernesse as sure as God is in heaven yee shall have the promised land but they contemned this Word Num. 14. Therefore they were destroyed So will GOD deale with us for his Word is as mighty now as ever it was This is that study which God in his Word injoyned to you and hath often excited you thereunto beware how yee contemne this Word It is no dallying with edge tooles this sword of the Spirit is sharper than any two edged sword and will either open the soares of your soules that they may bee healed or it will wound you to death everlasting therefore despise it not but as God commanded you in his Word so study to enter into his rest 1. The nature of the Word is set downe then illustrated and confirmed For the nature it hath two qualities Many things are lively that are not mighty There is life in a little child but no great might in him the Word is not so As it is lively so it is mighty The Word of God is not a dead Word it hath life in it There is some wine and drink that is dead we can feele no life in it as it goes down our stomack the Word of God is lively Aqua-vita and no auditour but shall feele it to bee lively in him either to salvation or destruction They are called lively Oracles by St. Stephen Act. 7.38 There is life in it it begets us to a Spirituall life in this world and to an eternall in the world to come It is also a mighty or powerfull Word Ierome translates it evidens as if he read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty There are sundry potions that bee mighty in operation purge mightily and cary away a great deale of corruption out of the body but none so as the word of God it purgeth us from Idolatry ignorance superstition prophanenesse from swearing cursing and banning from drunkennesse fornication and adultery c. It is a mighty purger and sweepes a great deale of filthinesse out of the soule and if it purge thee not it will kill thee as a medicine if not worke upwards or downewards it will kill the man so the Word will mightily clense thee or mightily confound thee These qualities are confirmed 1. Comparatively then simply by the effects thereof Now he setteth forth the power of it comparatively It is sharper Of a more cutting nature not then a blunt sword but a
sharpe not with one edge but two which pierceth more speedily and throughly with two mouthes The edge of a sword is as a mouth that biteth Isai. 49.2 Ephes. 6.17 Apoc. 1.16 it is said to have two edges in respect of the two testaments Aug. de civ Dei Not sharper then some but any Let all the swords in the world be put together and they are nothing to this Piercing as water and oyle to the dividing asunder bearing downe all that is in the way as a floud doth Of soule and spirit that is of the inferiour and superiour part of the minde the affections and understanding Isai. 26.9 1 Thes. 5.23 And of the joynts and marrow Some Greeke copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all the members of the body Nothing so firmely compacted and united together as joynts so hard as bones so deepe as the marrow that lyeth hid in the bones but it passeth through all Goliah's sword not like to this David sayd of that none to it but none to this LORD give it to us This sword can hew in peeces the most stonie flintie and rockie heart in the world to see what blindnesse in the understanding what frowardnesse in the affections it will lay the heart open and bewray the secret filthinesse and all the sluttish corners of sinne that be in it When the Preacher is a speaking the word doth so pierce the harts of the hearers as that many in the Church imagine that the Preacher is acquainted with their sins What doth this man know of my drunkennes of my adultery of my backbiting of my oppression the Word so ransakes their hearts as that they think the Preacher knows their particular sinnes wheras he speakes in generall and the spirit by the Word doth so dive into their harts as that it summons them before God his tribunall seate and makes them cry guiltie so powerfull is the Word Plato said a Poet was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word is not so It is said of Pericles that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suada the goddesse of eloquence sessitavit in ejus labris and hee left Aculeos behinde him The infinite and admirable wisedome of GOD Almighty is couched in the Word and it leaves its effects behinde in the hearts of the auditors You shall finde it to be a lively and mighty Word one way or other either to save you or to condemne you It is lively and mighty in the good and bad The one it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodor. Isai. 11.4 Ezek. 11.13 Act. 5.1 It is lively and mighty in the godly to kill sin within them to rayse them up unto newnesse of life to be as a wing to carry them to heaven Was it not mighty in David making him cry peccavi In Iosiah making his heart to melt in Manasseh when of the most horriblest Idolater that was ever heard of it made him a zealous worshipper of the true God in Zacheus when it made him to forsake his oppression and to restore fourefold in Mary Magdalen when it cast out seven Devills out of her in those three thousand soules when pricked in their hearts they went to the Apostles in the Citie of Samaria when it made them to abjure Simon Magus and to lysten to Saint Philip Was it not mighty by twelve men over all the world when it subdued by their Ministerie all nations to CHRIST in us by making us leave swearing covetousnesse adulterie drunkenesse c. and renewing us to the likenesse of CHRIST in righteousnesse and true holinesse it is a mighty word There may be a darke and misty morning the Sun comes scatters the mist cleares the ayre and makes it a bright day So the whole world was shadowed with the mist of blindnesse and â—he fogge of sin the word comes forth like the Sunne and introduces the knowledge of CHRIST and of his Gospell into all the world O mighty word Let us all acknowledge the power of this wonderfull word who is able to stand before this mighty word It is lively and mighty too even in the very reprobate Somtimes they may bee sencelesse and have no feeling of the cutting of the Word as those in Ieremiah nay they may even scoffe at the Word preached as the Pharisees did Luke 16.14 their consciences may be seared up and feele not the sword when it cutteth as they that be in a lethargie they may inwardly fret and fume be in a pelting chafe with the Preacher for reproving sins as Achab with Micajah and Iesabel with Elias yet but like madd dogges that sit biting of the chaine wherewith they are tyed but not break the chaine So they may snap at the Preacher and the Word but they themselves have the hurt yet for all that at one time or other God will make them to feele the power of his Word and the strength of this mighty arme of his Did not Belshazzar quake and were not his joynts loosed and his knees smote one against another when hee saw the hand writing upon the wall Did not the very officers themselves wonder at CHRIST did not the very enemies wonder at the boldnesse of Peter and Iohn Acts 4.13 was not Herod moved with Saint Iohn Baptist's preaching Marke 6.20 did not Felix tremble when Saint Paul discoursed of righteousnesse and judgement to come Acts 24. ver 25. was not Agrippâ— made an halfe Christian by Saint Pauls preaching Act. 26.28 did not the very Devill crye in the maide these are the servants of the most high God Act. 16. The preaching of the word makes the Devill himselfe to quake for it batters the walls of his kingdome and makes him fall like lightning from heaven Luk. 10.18 This should cause us to come with all reverence to the hearing of this lively and mighty word if it save us not out of all question it will condemne us it is like the raine that comes not in vaine if it bring not up flowers it will weeds Therefore let us pray to God to blesse this word to us that it may be the savour of life unto life not to death to any of us all 1. This should cause us to stand in a reverent awe of the word of God When yee come to a Sermon doe not thinke yee come to heare musicke to delight your selves withall to heare a man that hath a sweete and delectable voyce as the people sayd of Ezekiel that yee come to heare an eloquent oration finely penned by a flowing Rhetorician to tickle the eare withall that yee come to heare the song of some Syren to â—ull you asleepe that ye come to heare the word of a King that is able to inflict some corporall punishment on you if you doe not obey it but yee come to heare the Word of the King of Kings that is able to cast soule and body into hell if yee disobey it yee come not to heare a man There is
is acquainted with all the infirmities of men he doth not only know them notitia speculativa but experimentali Saepius ipse miser miseris succurrere disco he that â—s in misery himselfe can the better pitty them that bee in misery hee that never tasted of poverty can hardly pitty a poore man a Physitian may pitty a sicke man but unlesse he have beene molested with sicknesse himselfe he cannot have so great compassion on â—hem that be sicke Countrie fellowes that never knew the labour of a student and painefull Preacher thinke it is no labour to preach Nothing can move commiseration so much as a fellow-feeling of the same misery This is in our High Priest our Lord and Saviour being clothed with our nature he is touched with our infirmities 2. When wee are afflicted Christ is afflicted If the meanest Christian suffer he suffers Saul Saul why persecutest thou me non meos We doe not only suffer for CHRIST but with CHRIST hee is not only the master for whom we suffer but the companion with whom we suffer If we be sick he is sick Art thou tempted of the devill sometimes to presumption to desperation so Christ art thou hungry thirsty weary or heavy of sleepe Art thou grieved for the departure of thy friends So was hee for Lazarus Is thy soule heavy and pensive So was Christs my soule is heavy to the death doe thine own familiar friends betray thee So was it with Christ art thou molested with rayling scoffing and backbiting tongues So was CHRIST as he hung on the Crosse in all his paines they derided him and nodded their heads at him art thou tormented with the paines of Death and at the last givest up the ghost So was it with our blessed Saviour No temptation hath fallen to us but the same befell to Christ before us We drink of his cup and are baptized with his baptisme When the Wife is grieved the Husband if he be as he ought to be is grieved We are the Spouse Christ is our husband therefore our griefe is his griefe When any member of the body suffers though it bee the foote that treadeth on the ground the head suffers Wee are the members Christ the head therefore our crosses are his crosses Many are the troubles of the righteous through many tribulations we must enter into the kingdome of God But let this bee a pillar for us to leane upon in all afflictions our sufferings are Christs sufferings and he will one day make a comfortable end of them all VERSE 16. THe other comfortable use wee are to make of this Priest is contained in this Verse which is that we have an accesse to God which is amplified by the manner how the place whereunto and the end Let us not feare him because hee is a great and mighty high Priest but let us goe to him and to God the Father by him This going is not only with the feete of our bodies but of the minde Let us goe by prayer to God not feare to put up our supplications to him Not quaking and trembling as to a Iudge but with boldnesse as to a father uttering our mindes and disclosing our hearts to him To the throne of grace There is thronus gloriae Matth. 25.31 Apoc. 6.16 he speakes not of that but of grace because God is reconciled to us in the bloud of Christ. 1. We must pray to God flie to him by prayer 2. In the mediation of Christ our high Priest 3. In boldnesse with faith Hebr. 11.6 Iac. 1.6 4. The fruit of prayer which is double 1. That wee may finde mercy for all our sinnes and grace for all our miseries 2. To a seasonable helpe to helpe us in due time and season when wee stand in need of it In due time even in the time of trouble The Papists are enemies to this boldnesse they will not have us to be so bold as to goe to God immediately by Christ but we must have other intercessours by the way the Angels the Virgin Mary and all the Saints triumphing in heaven yet the Holy Ghost will have us to goe to God the father boldly in the name of Christ alone observe the words of the Text. Therefore First seeing we have such a compassionate high Priest let us goe boldly in his name to the throne of God 2. He doth not say let us stand a farre off but let us goe 3. Not quaking and shaking like Aspen leaves but with boldnesse 4. Not to the Throne of justice but of grace a gracious reconciliation being made by him betweene God and us 5. Not to finde Iack drummes enterteinments and to be sent packing away but that wee may obtaine mercy c. Therefore let us sue to God in the only name of this our high Priest Whatsoever yee aske the Father in my name hee will give it you Then why should we seeke to any other he makes intercession in the heavens for us not the Saints or Angels there is one Mediatour betweene God and man 1 Tim. 2.5 The Scripture acknowledges but one True say the Papists but one immediate Mediatour yet there be many mediate Mediatours besides him This is a playster for many soares with the Papists There is but one immediate head of the Church whereunto the Church is united as a body but the Pope may bee a mediate head of the Church So there may bee mediate mediatours betweene Christ the immediate Mediatour They might as well say there be many mediate Gods for the text sayes as there is one Mediatour so one God shall we then distinguish as they do but one Immediate God yet many mediate Gods besides him they may affirme the one as well as the other Away with all those mediatours set up by the Church of Rome and let us goe with boldnesse to the throne of grace in the name of this our High Priest and only Mediatour None so gracious with God as hee none hath reconciled us to God but he none loveth nor tendereth us as hee doth having layd downe his life for us Shall we goe to a father in the name of a servant when we may goe in the name of his Sonne Angels and Saints are but servants our fellow servants and brethren Christ is the Sonne of God therfore let us goe to him in his name and if we aske any thing according to his will he will heare us for his sake This incouragement doth the Holy Ghost give us in the next words we shall not loose our labour nor goe away emptie God the Father for Christ his sake will lade us with his benefits In due time even in affliction sayes the Psalmist God will stand by us in all our needs in sicknesse povertie imprisonment banishment yea in death it selfe The examples of Iosuah the three Children Daniel Ionah Peter stand as so many marble pillars to confirme and ratifie this when all leave us he will not forsake us when my Father and Mother
The just man falleth seven times a day Saint Paul would have the incestuous person restored It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the elect cannot sinne against the Holy Ghost neither doe all the reprobate sinne against the Holy Ghost They that sinne against the Holy Ghost must fall toti à toto in totum 1. The Elect fall but in part either in their understanding or their will they that commit this sinne fall wholly in their understanding and will too they obscure the light which they have received choke the good motions that were in them with their whole will might and maine runne against the truth they professed When Saint Paul was a persecutor he sinned in respect of his understanding upon ignorance but he did not persecute Christ with a malicious minde Peter fell upon infirmitie but not upon malice in his will in part but not in his understanding and will too They that commit the horrible sinne against the Holy Ghost are set with their understanding and will yea with all their forces against the truth Hence it is called blasphemia spiritus Mat. 12.31 because it is with the spirit and minde of man in soule and body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to fall voluntarilie with the Hebrew Greeke and Latinists procidere 2. They must fall à toto from all the former gifts not from some one part of the celestiall doctâ—ine and calling but from the whole body of the doctrine that concerneth salvation maliciously resisting it A man may fall on his knees yet not on the whole body So a man may fall from some one fundamentall point though not from the whole body of the heavenly calling as many Heretickes doe But these fall from the whole 3. They must fall in totum wholly and finally without recoverie The godly man sayes in the Prophet though I fall I shall ryse againe for the Lord putteth to his hand these fall and never rise again because God denyeth them his hand Then followes the punishment Where 1. The grievousnesse of it 2. The equitie of it They cannot be made new men again they were once new men at least in shew having lost that new Coate they cannot have another they cannot bee cast into a new mould againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is an active Some expound it they cannot renew themselves so Erasmus Some understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that any Minister should renew them some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God should renew them because God cannot deny himselfe and that were an impotency rather then a power Tit. 1.2 2 Tim. 2.13 Impossible because it is repugnant to the will of GOD Dei posse est velle non posse nolle Luk. 1.37 Mark 10.27 he doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not meete not profitable not convenient but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impossible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to drive them into desperation Chrys. The Iesuits interpret it hard It is an hard matter for them to be renewed but it is not impossible Yet their owne glosse sayes non tantum difficile and Verse 8. their end is to bee burned they must burne for ever in hell Impossibile non difficile Difficile est quod quamvis cum labore fieri potest impossibile quod fieri non potest So they cannot bee renewed 1. It implies a weakenesse 2. A contradiction So that it is not only hard and difficult but impossible that God should renew them to repentance By Repentance is repugnant to the words Of all other sins men may repent but not of this 2 Tim. 2.25 Repentance is the gate whereby wee must enter into heaven the very doore and entrance is denyed to them therefore no mervaile though the house bee denyed to them If they could repent they might bee saved for at what time soever a sinner repenteth of his sinnes from the bottome of his heart the Lord will blot them out of his remembrance But it is impossible for them to repent their hearts are hardened And thou according to the hardnesse of thy heart that cannot Repent treasurest up to thy selfe wrath against the day of wrath Romans 2. ver 5. They have cast off GOD and GOD hath cast off them they may have an horror in the Conscience for their sinnes they may peradventure weepe howle and cry for them yet they doe not repent They are not pierced with true sorrow for sinne they grieve for the fearefull and endlesse torments which they are to sustaine for their sinnes but grieve not for sinne as it is sinne they are grieved that they are fallen into the hands of GOD as a judge but are not sorrowfull that they have offended him as a Father For any other sinne GOD may give Repentance unto men but for this hee will not Oh horrible sinne GOD may give Repentance for all other sinnes yet hee is not bound to doe it The King may pardon burglarie or for breaking into an house yet hee is not bound to it So GOD may give men Repentance for thefts murders adulteries drunkennesse c. Yet none can challenge this at his hands Therefore let none presume to commit any sinne whatsoever in hope of Repentance this is no good argument no sound conclusion in Divinitie they that sinne against the HOLY GHOST cannot repent therefore they that fall into any other sin may repent at their pleasure a man is not sure to have Repentance for foolish idle words for wicked and uncleane thoughts iâ— is in GODS hands the pearle of Repentance lies in his treasury Thou mayest bee stricken with the dart of sudden death while thou art sinning therefore let not the hope of Repentance bee as a loadestone to draw thee to sinne Repentance is a singular thing that will open the lap of Gods mercie and the doores of the kingdome of heaven too Manasseh had beene a monstrous Idolater yet upon repentance hee was received to mercy David had committed Adultery and Murder yet on repentance they were remitted the Thiefe on the Crosse had beene a bad liver all the dayes of his life yet upon repentance hee was taken into Paradise There were some that crucified CHRIST the Lord of life being pricked in their hearts for it were imbraced in the armes of mercy the Prodigall Son that had spent all his substance on harlots yet when he came to his father with that dolefull and penitent voice I have sinned against heaven and before thee his father fell on his neck and kissed him but they that sinne against the Holy Ghost can never repent and therefore can have no mercy neither in this life nor in that which is to come O fearefull sinne the Lord in mercy keepe us all from it If at any time wee have sinned as in many things we sinne all Let us pray to God that we lye not in our sinnes but that our hearts may quickly smite us for them as Davids did that wee may flye
God Himselfe hath prophesied of a new covenant therefore the old must vanish away Antiquavit vetus fecit seu vetus esse declaravit in respect of the age and antiquity of it Now that which is abrogated by the appointment of GOD Himselfe And waxeth old that is in regard of the weakenesse and imbecillity of it which is like to an old man that leanes on his staffe and hath one foote already in the grave It is neere vanishing that is out of sight never to be seene againe Hee sayes neere because it was with honour to bee buryed by little and little From hence he deduceth the abrogation of the Old Testament which is a matter of great weight and that the Apostle gathers out of one word every word in holy Scripture is diligently to bee observed of us a deepe mystery may lye hidde in a word The introduction of a new thing demonstrates the abrogation of the old A new husband argues the death of the old a new statute repealing that which went before makes the old statute of no force a new house cannot be set up unlesse the old be pulled down a new Will overthrows the old Will God speaking of a New Testament did prognosticate the abrogation of the old The Iewes were wonderfully wedded to the Ceremoniall Law and Leviticall Priest-hood they thought that should last for ever Circumcision Gen. 17.13 the Passeover Exodus 12.14 but Gnolam doth sometimes signifie longum sed determinatum tempus as Deut. 15.17 either to the yeere of Iubilee or to the end of his life The whole ceremoniall Law was in time to vanish away and so was the old covenant that God made with the people at the delivery of the morall Law and the new covenant of the Gospell most sweete and comfortable was to succeed in the roome thereof And farewell that old one that was terrible to them all let this new one be welcome to us that is full of heavenly comfort CHAP. 9. IN the Priest-hood of our Saviour Christ there be two things 1. His calling to the sacred office cap. 7.8 2. The exequution of his office cap. 9.10 To shut up our selves within the compasse of this Chapter it may be divided into two parts 1. A narration of the type about the which the Priests did minister in the time of the Law à 1. ad 11. 2. Is an application of it to our Saviour Christ prefigured by it where 1. There is an application of the Tabernacle with the service thereof ab 11. ad 21. then of the rites belonging to the Tabernacle à 21. to the end The Tabernacle is applyed to Christ. 1. As hee is a Priest reconciling us to God ab 11. to 15. 2. As he is a Testator making a gracious Will and testament for us à 15. to 21. In the type there are foure points or circumstances 1. The things typicall in the five former Verses 2. The typicall actions 6.7 3. The signification of them 8.9 4. The subject whereabout they be occupied 10. VERSE 1. THe things were of two sorts 1. Certaine externall rites and ceremonies 2. An holy and magnificent place to use them in The things are set downe generally Verse 1. Then particularly Yee have heard that there be two testaments the first and the second therefore to returne againe to the first I will tell you what it had that first that waxeth old and is ready to vanish away It had many excellent things It did not only consist of bare and naked words but it had certaine ceremonies to adorne it withall Had not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the date of it is out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of service wherewith GOD was served and worshipped Iustifications The ceremonies are so called not because they did justifie but because they shadowed out our Iustification by CHRIST Some distinguish the two first ordinances religions or worshippings yet in all Greeke coppies they be conjoyned An holy place Mikdash where these ordinances were put in exequution Exod. 25.8 It was a token of Gods dwelling among them it was removed from place to place and God continually went with them Yet this holy place hath an epithete to abase it withall to pull downe the glory of it least the Iewes should have too high an opinion of it Some interprete it whereinto the people and all nations of the world might enter as if he spake of that place which was appointed to the people to meete in but that is quite dissonant from the scope of the Text for this worldly Sanctuary he divides afterwards but into two parts not into three hee meddles only with that which was a type of Christ's Priest-hood pretermitting that which belonged to the people He calls it a worldly one 1. Because it was made after the manner of the world for as God stretched the firmament as a vaile and curtaine to separate the things above from them beneath so the Sanctuary had a vaile that made a separation betweene the first and second Tabernacle 2. Because it was made of worldly matter as of haire silke c. 3. Because it was not eternall as our Sanctuary of heaven is where our High-Priest appeareth for us before God but a fraile brittle and mortall Sanctuary as the world is 1. As the Old Testament had many ordinances of Religion so hath the New Testament that had her rites and this hath rites belonging to it 1. Theirs were many 2. They did signifie Christ to come ours are few and demonstrate him come Wee have new Sacraments new constitutions baptisme instead of circumcision the Supper of the LORD instead of the Passeover Sundry religious ordinances are appointed in the New Testament that there should be every LORDS day a collection for the poore that the man being after a more excellent manner the Image of God should pray bare-headed not being ashamed to shew his head but having a kinde of head-ship over the woman and the woman should cover her head when shee prayeth that an order should bee kept in prophesying c. no Christian Church can consist without some externall rites and ceremonies which if they be not repugnant to the Word of God are to be observed by us as these ordinances of religion were by the Iewes All true Christian Churches agree in the substance of Religion but all disagree in ceremonies Socrat. Zozom Theodoret. in their Ecclesiasticall histories shew that some Churches pray to the East some to the West some eate fish some fowles in the time of Lent some abstaine from both yet all accord in CHRIST the head Even so at this present day the French Church have one kinde of ceremonies the Dutch another the English different from them both In the Church of Geneva they receive the Communion with Wafer-cakes In some Churches they sit in the Church of England we kneele at the celebration of the Supper In these indifferent things which in their owne nature are neither good nor evill wee must not contend breaking
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
made and that immediately with his owne hands 2. Satan the enemy of mankinde did now but begin to peepe out of the window he was not as yet knowne Adam had no experience of him therefore it is like that GOD would bee mercifull to him that was first circumvented by him Iren. l. 3. c. 34.35 3. God cursed not Adam but the earth Gen. 3.17 he is none of those cursed ones to whom CHRIST shall say at the latter day ite maledicti c. 4. When Adam and Eve had sinned they covered themselves with figge leaves which are sharpe and pricking thereby declaring their true repentance as Chrysostome observeth 5. As God made them a promise of CHRIST to come the seed of the woman c. So it is most likely that they layd hold on that promise by the hand of Faith for they brought up their children in the exercises of Religion to offer sacrifice as a figure of the true Lamb that was to be sacrificed on the Crosse for the sinnes of the world Externall sacrifices of Religion have beene practised by all in the lappe and bosome of the Church from the beginning of the world Cain did not refuse to sacrifice he offered a sacrifice as his brother did they therefore that contemne the exercises of Religion that will not come to church offer up the sacrifice of prayse and prayer with the rest of their brethren are worse than Caine. 2. Here wee see that opus operatum is not sufficient It is not enough to doe a good worke which GOD requireth at our hands but wee must performe it in such a manner as the Lord requireth we must not only doe bonum but bono The Pharisee prayed in the Temple and the Publican prayed the prayer of the one was acceptable of the other abominable The Pharisees heard CHRIST preach and many of the common people heard him preach to the one it was the savour of life to life to the other of death unto death Simon Magus was baptised and gave up his name to CHRIST and Lydia was baptised the one sincerely the other in Hypocrisie Peter received the Passeover and Iudas received it to the one it was honey to the other poyson The Pharisees gave almes and Cornelius The one went up into remembrance before God the other did not So Cain sacrificed and Abel sacrificed yet GOD had respect to the one not to the other Therefore we had need to beware with what minde and affection we doe good things It is not enough to come to Church to professe CHRIST to heare Sermons to receive the Holy Communion to offer up the sacrifice of thankesgiving with the congregation but wee must doe these things with a sincere heart da mihi cor not for fashion sake to be well thought of among men to be counted devout and religious persons but we must doe them in faith to glorifie God withall Againe here it is apparent to us all that God hath a care of his Children even when they be dead hee will revenge their bloud and the injuries offered to them when they be gone He remembred what Amaleck had done to Israel many yeeres after the dogs licked up Iesabels bloud a good while after Naboth was slaine Hierusalem that killed the Prophets and stoned them that were sent unto her doth now drinke deepe of the cup of Gods vengeance Abel was dead his body raked up in the earth yet his bloud spake and God heard it he set a brand of his indignation on Cain for it therefore let us take heed how we offer any wrong to God's Saints especially how we imbrew our fingers in their bloud Though they be dead and no man living will follow the Law against us yet God will proceede as a just Iudge against us This should encourage us to serve such a loving and carefull Master as GOD is sleeping and waking living and dying he takes us under the wing of his protection VERSE 5. 1. A Narration of Enoch his translation with all the circumstances belonging to it 2. A confirmation of it Verse 6. That Abel was made famous by faith he hath shewed in the Verse going before Now he comes to Enoch who also by vertue of faith is renowned in all ages None can please God but by faith Enoch pleased God and in token thereof he was translated into heaven Therefore Enoch was justified by faith In his translation there are these branches 1. The cause of it which was faith 2. The end of it that he should not see death 3. An effect of it he was no more found 4. The author of it which was God 5. The reason why because he pleased God Enoch was adorned with many rare and excellent vertues hee walked not after the course of the world in the broad way that leadeth to destruction but in the streight path of Gods Commandements he was full of prayers of almes deeds of fastings yet his translation is adscribed to his faith The just man lives by faith Faith is the wing whereby wee must all flie into the kingdome of heaven Hee was taken from one place and put into another from earth and placed in heaven The end There is a time to be borne and a time to dye It is appointed to all men once to dye Enoch was a man yet hee dyed not hee had a birth day but no dying day Death is a separation of the soule from the body Enoch in soule and body was taken up together into heaven this was his priviledge he escaped the axe of death that cuts of all our heads For a proofe of it he was not found in any place here upon the earth It is like that as some sought for Elias when in a fierie charret he was taken up into heaven so some sought for Enoch but he was no where to be found a writ of non inventus was returned Who tooke him away not the Devill that as some write tooke away some of the Popes but GOD Himselfe tooke him away Why For hee pleased GOD for it is twise said of him Gen. 5.22 24. that he walked with God he was no man pleaser but God pleaser The translation of Enoch is an intricate question that hath exercised the heads of many Divines Some are of opinion that he was turned of a man into an Angell but God makes no such metamorphoses In the kingdome of heaven we shall be like Angels but not Angels The greatest part of the Hebrew Rabbins doe peremptorily avouch that Enoch dyed The Hebrew phrases imply death Enoch was taken away and they that dye are taken away Psal. 39. ult Iob 32. ult Ezek. 24. God hath taken away such a neighbour of ours 2. Aenenu he was not so Gen. 42.36 I but here the Spirit of GOD avoucheth in expresse words making a Commentary of that in Genesis that he did not see death and if he had dyed as other men Moses would have shut up his life with the same clause that he
Sea insomuch as the Psalmist exclameth how great is thy goodnes ô Lord which thou even then preparedst for the sons of men He prepares for us the foules of heaven fishes of the Sea beasts of the field to be our nourishment but of all preparations this is the greatest he prepared for us a City a most glorious Citty All the Cities in the world are not worthy to be named the same day with this thieves may breake into these Citties so cannot they into that These may be sacked by enemies so cannot that These Citties shall be burnt at the day of Iudgment this abides ever these need the Sun by day and Moone by night this needes none of them for it is enlightned with the glory of the Lamb. In these there is good and bad there none but good the spirits of just and perfect men In these there is sometimes dancing sometimes weeping there is no weeping at all but continuall singing to GOD Almighty these Cities may be famished so cannot that we shall eate of the hidden Manna and of the tree of life in the Paradise of God for ever Here our fellow Cittizens are men and sinfull men there we shall be Cittizens with the Angels here Cittizens have their Gownes whereby they are knowne which at length are moath eaten and come to nothing there wee shall be cloathed with the white robe of immortality that lasteth for ever In these Citties some are rulers some ruled there wee shall all be Kings and reigne with CHRIST for ever These Citties are made by Carpenters and Masons this by God O admirable City Let our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bee in it in this life that we may be taken up into it and remaine in it for ever in the life to come Yet this City is little regarded If Yorke Norwich London were ours we would thinke our selves happy men yet we count the preparation of this City nothing Ye talke of a City to come I would I were Lord of one Towne here take thou that City Many a prophane Esau is ready to say so but let us be thankefull to God for this City Hebrewes 11.17.18 19. WE have here a Catalogue of famous Christians in the Old Testament wherof some were before the floud others after as Abraham with whom having begun now he addes and concludes of him in these Verses Wherein we have a tragedy and a comedy a tragedie in a fathers oblation of his Sonne a comedie in the unexpected restitution of his Son to him 19. a sorrowfull tragedie in his going a joyfull comedy in his teturning Touching the former 1. An admirable worke performed by Abraham 2. The motive that set him on worke his stedfast faith in the resurrection Verse 19. In the work the author of it and the exquutioner of it VERSE 17. THe author of it was God that tried him Man tryes the Devill tries and God tries homo tentat ut cognoseat man tries to know what is in another Tentare à teneo wee try that we may quasi manu tenere hold as it were with the hand and have a certaine knowledge of him whom we try As the Queene of Shebah hearing of the fame of Salomon went to try him with hard questions 1 Reg. 10.1 Diabolus tentat ut decipiat to coozen us and to destroy us So the Serpent tempted our great Grandmother Eve and beguiled her Deus tentat ut quis sit homo hominibus innotescat that what is in man may be made manifest unto men hee tryed Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Chrysost. not to learne more than he knew before but to demonstrate the excellent graces that were in Abraham the world how he preferred God before all things even before his onely Sonne Thus CHRIST tempted Philip about the loaves Ioh. 6.6 God knew what was in Abraham but hee tryed him to make others know whereas Gen. 22.12 he speakes it after the manner of men When a man hath tryed the fidelity of his friend he sayes now I know thou lovest me so God applying himselfe to our capacity having tryed Abraham sayes now I know yet no accesse of knowledge to GOD hee knew what was in him before An admirable tryall a wind that might shake the strongest Cedar in Lebanon yee may take a view of it Gen. 22.2 Every word is very emphaticall 1. He doth not say send him by another but take him thy selfe carry this innocent Lamb to the slaughter house thy selfe 2. Not five or sixe yeeres hence but now presently without delay 3. Not thy servant but thy Sonne Tully tooke heavily the death of his servant how might Abraham take the death of his Sonne 4. Not one of many but thine only Sonne though thou hast no more but he take him kill him 5. Hee names him I doe not meane Ismael though thou art loath to part with him but Isaac 6. Whom thou lovest so deerely so tenderly all thy love is contracted into him thou hast no other to love 7. To the land of Moriah which is a great way off three dayes journey Oh what thoughts did trouble him all that while 8. When he comes there he doth not say hang him on a tree drowne him which had beene intollerable for a father to doe but burne him which is the sharpest death of all offer him up for a burnt offering to me 9. Consider the conference that was betweene him and Isaac in the way which might strike Abraham to the heart Father here is fire and the wood but where is the Lamb for the burnt offering alas my Son said Abraham in his heart though hee spake it not with his tongue thou must bee the burnt offering no doubt but the teares went trickling downe his cheekes Oh how wonderfully was he tryed all these were as so many daggers held at his heart 10. Besides all these the Hebrewes report that the Devill appeared to him in the shape of a good Angell and disswaded him from the offering of his Son telling him it was a most monstrous and unnaturall fact greatly displeasing to GOD Almighty No doubt but the Devill was busie with him to withdraw him from Obedience to GOD but that of his apparition is a feyned fable That we see how this holy man was tryed he was tryed indeed to the utmost a wonder he did proceed to the action Thus it pleaseth God to trye his Children A Gold-Smith tries his gold by casting it into the fire and Saint Peter calls it the fiery tryall A Captaine tryes his Souldiers before he brings them into the field One friend tryes another and God in love and wisedome tries us all how we are affected to him he sent false Prophets and dreamers of dreames to try the Israelites whether they would cleave to him with all their hearts and soules or not Deut. 13.3 hee tryed David by Shimei that rayled on him and hurled stones at him being a King A great indignity for a King to beare he tryed Ioseph with sore
because here speciall kindes of deaths are mentioned yet alterations are dangerous The word Tempted may be retained They were tempted with many faire promises of wealth ease honour and preferment to forsake their religion yet they persisted valiantly to death Achab and Iesabel put many to the sword so did Manasseh that made Ierusalem swim with bloud Saul did so 1 Sam. 22.18 eighty five persons he slew at once Their flight and banishment 1. Among Men then among Beasts 28. From one Towne to another being persecuted by the adversary Not in silkes and velvets like brave Gentlemen wheresoever they become But in Sheepes skins and Goats skins either for necessity because they could get no better or in policy because they would not be knowne and descried by the enemy This their flight was accompanied with many miseries Destitute of things necessary meate drinke money lodging Afflicted in soule and body Evilly intreated many kinde of wayes In the Primitive Church some were stoned as Saint Stephen put to the sword as S. Iames Acts 12.2 Crucified as it is reported of S. Peter with his head downeward Some broyled on hot Grydirons some cast to wilde beasts some drowned some buried even alive some burnt in the fire to ashes Men must prepare themselves for all kindes of death for the name of Christ and he that in his providence sendeth them will in his goodnesse inable us to beare them to his owne glory and our endlesse comfort 1. A wandring life is very uncomfortable It is a great benefit to live quietly at home without wandring to sit under our vines and figge trees Let us be thankefull to God for it 2. If we must needs wander let it not be in a foolish humour to see strange Countries and new fashions let it not bee in an idle vaine to decline working as our rogues and vagabonds wander but let it be for the keeping of a good conscience as in Queene Maries dayes some wandred to Franckford Embden c. VERSE 38. WHy did they wander because they were so bad that they durst be seene no where nor shew their heads no the world was not worthy of these holy men Therefore God did sequester them from the world The wicked counted them the dung and off-scouring of the earth not worthy to breath or to tread on the ground but indeed they were excellent men angelicall men of whose company the world was unworthy The godly being compared to Christ are unworthy men unworthy with Iohn Baptist to unloose the latchet of his shoe but compared with the wicked Phil. 2.15 worthy men too good indeed for the world how basely so ever they think of them The old world was unworthy of Enoch therfore God tooke him away Sodom was unworthy of Lot therefore God pulled him out of it Achab and Iesabel with the unthankfull Israelites were unworthy of Elias therefore God tooke him into heaven in a fiery Charret The world was unworthy of these men therefore God sent them into Caves and deserts The Towne wherein wee dwell was unworthy of many religious Townesmen which wee enjoyed therefore GOD hath taken them away We must learne how to esteeme of the worthinesse of men not by their beauty strength gay Coates c. But wee esteeme it by their wealth by the high places they have in this world we are like them Iac. 2. If a man had come with a gold ring they said sit thou here if he were a poore man though a godly man they set him at their foote-stoole but wee weigh the worth of men in a wrong ballance These were worthy men such as the world was not worthy of that wandred in wildernesses One godly man though never so poore is a more worthy man than ten thousand wicked men then a world of wicked men be they never so wealthy and honourable Vertuous men are the worthy men therefore let us make much of them In wildernesses as Elias 1 Reg 19.4 and dens and caves of the earth 1 Reg. 18.13 They were safe among beasts that could not be safe among men the very beasts were more favourable to them then men The Ravens fed Elias the Lions were kind to Daniel the dogs to Lazarus the Whale to Ionah being as an host to him and his belly as an Inne Though wee should be compelled to walke in wildernesses let us not be afraid he is God of the wildernesses as well as of Townes and Citties and hee can keepe us there his rod and his staffe comfort us wheresoever we become It is a misery not any felicity to be an eremite it is an affliction no set profession Saint Iohn Baptist was no eremite as the Papists imagine it was an inhabited wildernesse though lesse populous where he kept VERSE 39. WIth God and men Their actions and passions are amplified by an event which hath two parts the one affirmative the other negative Yet not They received Christ promised to them by faith they saw his day by the eye of faith and were glad as Abraham did they received likewise the fruit of their faith that is the salvation of their soules at their dying day This makes nothing for limbus patrum But they received not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that promise of Christ's reall exihibition in the flesh because the fulnesse of time was not yet come Neither did they receive the promise of full and complete happinesse in soule and body together they and wee shall be partakers of that at the latter day VERSE 40. A Reason is used taken from the gracious providence of God Who had respect to us as well as to them If Christ had beene exhibited in their dayes the end of the world had beene come for he came in the last dayes Hebr. 1.1 Then what should have become of us but God knowing hee had other sheep to call throughout the wide compasse of the whole world deferred the exhibition of Christ for the accomplishing of the just number of his elect that so both they in the old Testament and we in the new might bee perfected together and one day meete in heaven together with Christ our head as a perfect man God hath a care of all his Children he will not have one to be perfect without another A better thing not in substance but in circumstance We have Christ and so have they God hath provided heaven for us and so he hath for them How then are we better provided for Yes in respect of many circumstances They saw Christ afarre off we neere hand they saw Christ to come we already come they saw him in the Paschall Lamb our Passeover is already offered they had the shadow we the body their Sacraments to confirme their faith in Christ were many and those hard and difficult ours are few and easie they had a little light wee a great light they had Moone light we the Sun light Blessed are the eyes that see c. Some of us are ready to say in our
one or other every day London Yorke c. are no Cities to continue in Many are taken away daily and GOD knowes when our turne shall be We must out of our Houses Townes Cities we cannot continue here long therefore let us goe out before in affection that when death comes we may willingly goe from all Yet a wonder it is to see how men dreame of a contiuance here and lay up goods for many yeeres as that rich man did and yet this night thy soule may be taken from thee O consider ye have no continuing here Many Townes-men many of thy neighbours be gone and thou must goe too thou knowest not how quickly therefore think upon that Citie which continues for ever Here we have none but seeke one it will not be gotten without seeking Seek the kingdome of God seek the things that be above Seeke it by prayer fasting reading of Scriptures heavenly meditations c. We are like Esops dog that snapt at the shadow in the water and let the shoulder of mutton goe that was in his mouth wee looke for shadowes silver and gold sheepe and oxen and let the kingdome of heaven goe which is the substance of all It doth not appeare by us that we seeke for any City to come we seeke to seate our selves to establish our dwellings here we care not in a manner for the life to come VERSE 15. THE second Vse is the Oblation of Sacrifices 1. of prayse 2. of beneficence 1. the Precept 2. the Exposition of it In the Precept these Circumstances by whom what when to whom wee must offer By Christ. Ioh. 16.23 1 Pet. 2.5 Apoc. 8.3 The Sacrifice .i. Spirituall 1 Pet. 2.5 of praise in it is included petition too The fruit alluding to the first fruits in the law The Rhemists interpret it the host of prayse .i. the Body of Christ in the Eucharist which the Fathers call the Sacrifice of prayse But then every Christian should be a Priest for all must offer this Sacrifice of praise This say they is the fruit of the Priests lips because by vertue of those words that come out of his lips the host is made When must wee offer continually In adversitie in sickenesse in death in prison as Paul and Silas did To whom God is the Fountaine of all good things Iac. 1.17 Therefore hee alone is to bee praysed To his Name .i. to the Glory of his Name Bellar. confesses that a Sacrifice belongs onely to God Infinite bee the occasions that may induce us to the offering of this Sacrifice Let us prayse God for our Creation after his owne Image in making us Lords over all his creatures for the goodly house and furniture of the world which in mercie hee hath provided for us the Sun Moone and Stars birds of the ayre fishes of the sea beasts of the field all are for us Let us praise him for our foode and sustenance How many creatures dye for us and yet wee are more worthy to dye then they Let us praise him especially for his holy Word the silver trumpet to call us to Heaven for our Sanctification by his Spirit Chiefely for our Redemption by Iesus Christ. If hee had not beene borne and dyed for us it had beene better for us wee had never beene borne Therefore let us praise God continually for him Let us praise him for our peace that there bee no warres in England no leading into captivitie no complaining in our streets Let us praise him for our health What a number bee sicke and wee are whole nay let us praise him for his fatherly castigations in correcting us in this world that wee should not be condemned in the world to come Thus did Iob Blessed bee the Name of the Lord. Wee can never want matter of praising of God yet this Sacrifice that ought alwayes to bee offered is seldome offered It may be we will praise God when wee come to Church with the Congregation but little enough at other times Praise yee him Sun and Moone sayes the Psalmist Frost and snow c. The very insensible creatures praise God in their kinde and wee that are endewed with sense knowledge and understanding praise him not The birds of the ayre are chirping betimes in the Summer mornings singing cheerefully to their Creatour when wee lye drowsing on our beds Paul and Silas when they were in prison at mid-night sang and gave thankes and shall not wee that have our libertie Let us stirre up our selves more and more to this dutie As his mercies never cease so let us never cease praising of him Worthy is the Lord from whom wee receive all good things for Soule and body for this life and that which is to come to receive all Honour and Glory c. VERSE 16. 1. THE Precept then the Reason Doe good to all chiefely to them of the houshold of Faith Gal. 6.10 and to communicate wee are not to keepe all to ourselves And forget not wee are ready to forget that With such as these be and with these too Phil. 4.18 Is well pleased Promeretur Meliùs est ut nos reprehendant Grammatici quà m non intelligant populi sayes Bellar. I but Divines will reprehend them nay GOD will reprehend them they breake Priscians head and Pauls too That is all one say the Iesuits If GOD bee pleased with good workes then they bee meritorious I GOD is pleased with the Saints in Heaven yet they doe not merit for when they have all joyes there remaines nothing for them to merit A number there bee that labour to gather goods but they doe no good with them Many a man of small abilitie doth more good in a Towne then some men of great wealth in the Towne Wee have not our goods for our selves alone no man liveth to himselfe nor dyeth to himselfe Yet now men are good for none but for themselves Thou gatherest for thy wife and children so doe the heathen so doe bruit beasts The birds build nests for their yong ones and an hen scrapeth for her chickens If thou beest a Christian thou must doe more good then so As thou art full of goods so thou must bee full of good workes as Dorcas was cloath the naked feed the hungry comfort the comfortles be a father to the fatherles an husband to the widdowes give to the Schooles of learning for the continuance of the ministerie and preaching of the Word doe good one way or other in the Towne and Countrie where thou dwellest If thou canst not doe good with thy purse doe good with thy tongue by exhorting others provoking them to love and good workes every way let us doe good especially with the goods that GOD hath lent us Let us shew our selves good stewards of them It is a more blessed thing to give then to take yet wee are all of the taking hand none of the giving Make yee friends of this unrighteous mammon If yee keepe all to your selves and doe
not inordinately love it nor ambitiously affect it ô ambitio saith S. Bernard O blind and execrable ambition ambientium crux the very crosse of ambitious persons quomodo omnes torquens omnibus places how in displeasing and vexing of all doest thou please all Nil acerbius cruceat nil molestius inquietat nothing doth more bitterly torment more trouble and disquiet men Nil tamen apud miseros mortales celebrius yet for all that nothing is in greater request with wretched men than it let there bee Iohns among us in preeminence but let there be no Diotrepheses among us that love preeminence What did this Diotrephes how did hee behave himselfe towards Iohn he received him not Lorinus affirmeth he received neither his Epistle nor Gospel but the direct meaning is he received not his councell his authority his admonition in entertaining strangers contrariwise he rejected it he set slight by it he spurned it intollerable insolency Christ received him Diotrephes repelled him he was the Disciple whom Iesus loved Diotrephes hated him Christ tooke him into his bosome he will not take him into his booke he makes no reckoning of him Christ commended his Mother to him he will not receive Christs brethren upon his commendation had there beene nothing in him save his gray hayres without hee should have reverenced him The Galatians received Saint Paul as an Angel from heaven S. Iohn was an Angel of the Church a principall Angel yet Diotrephes regards him not this is the haughty spirit of ambitious persons they contemne all in respect of themselves they care for no body and indeede no body cares for them In not receiving of him he received not Christ and Christ will not receive him into his Kingdome at the latter day As he resisted Iohn so Saint Iohn will resist him where 1. there is a promise or threatning to doe it 2. the motives that urged him to it VERSE 10. PRoptereà 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this cause for this his malepart dealing I will remember his deedes which he doth the vulgar hath admoneam breaking Priscians head But the Rhemists put admoneb◠in the Margent as a plaister to heale it withall I will admonish that doth not expresse the efficacie of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will call them to remembrance I will rub his memory with them to his shame not in a corner but before the whole Church Catharinus thinketh he will inflict some temporall punishment on him suddaine death as Saint Peter did on Ananias and Sapphyra or blindnesse as Saint Paul did upon Elymas the sorcerer but I thinke Saint Iohns zeale was not so hot I will remember it when he thinkes I have forgotten it But when If I come which is not spoken doubtfully but with a secret confidence in the goodnesse of God that hee shall come If I come as I trust in God I shall come I will remember his deedes that is as Aquinas doth well interpret it in omnium oculos manifestius arguendo deducam I will set them by a manifest reproofe before the eyes of all hee hath sinned openly and I will rebuke him openly which was Saint Pauls rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the workes that he hath done by his tongue or any other way I will make them to be remembred when he thinkes they be forgotten They that oppose themselves to God and his Church are with might and maine to be opposed by us Iannes and Iambres withstood Moses hee likewise withstood them made them to confesse their sorceries digitus Dei est It is the finger of God We see God is greater than the devill Zidkiah smote Micajah one the face saying When went the Spirit of the Lord from me that it should speak to thee Thou shalt see saith he in that day when thou shalt go from chamber to chamber to hide thee and be ashamed of thy doings Hananiah the false prophet brake the yoke on Ieremiahs necke which signified the captivitie of the Israelites affirming that God would so breake the yoke of the King of Babel But Ieremiah went to him told him to his face thou hast broke the yoake of wood but God will put a yoke of iron upon thy necke and the neckes of all the people And because hee had spoken rebelliously against the Lord Hananiah died the same yeare Amaziah bade Amos prophesie no more at Bethel for it is the Kings Chappell hee accused him in a letter to the King of high treason that hee had conspired against him and the land was not able to beare his words Amos spared him not a whit Thy wife shall be an harlot in the Cittie thy sonnes and daughters shall fall by the sword thou shalt die in a polluted land and Israel shall surely goe into captivitie Elias resisted Ahab our blessed Saviour the Pharisees Saint Iohn Baptist Herod Saint Paul Elymas the Sorcerer O full of all subtilty and all mischiefe thou childe of the devill thou enemie of all righteousnesse wilt thou not cease to pervert the right wayes of the Lord. Saint Athanasius withstood Arrius Liberius spake his minde freely to Valens the Emperour Saint Basil resisted Eunomius Saint Augustine was malleus omnium haereticorum an hammer to crush all heretiques in peeces Here Saint Iohn sets us a flagge of defiance against Diotrephes Wee must all plucke up the like courage against the adversaries of the truth Saint Chrysostome commends Azariah the high Priest for going into the temple to King Vzziah and telling him plainely it is not lawfull for thee to burne incense to the Lord. Hee compares him to a couragious dogge that drew him out of his masters house The man of God must be gentle toward all men apt to teach patient In meekenesse instructing those that oppose themselves So hee must be curst against some men as the cause requireth To give wilde horses the reine too much is to spoile them and their riders too To loose the cords of the shippe is to drowne the ship To be too remisse in the Church is to overthrow the Church Lenitives will serve for little soares but great soares must hove drawing plaisters otherwise wee doe not curare but occidere not cure but kill It is the worthy saying of Saint Cyprian our blessed Saviour commends the Angel of the Church of Ephesus that he could not beare them that were evill Wee must beare our owne enemies but our backes must not be so broade as to beare Gods enemies Then he makes an enumeration of his deedes they be in number 4. like foure stayrs in a ladder one higher than another the lowest staire of all is his prating the next to that is his not receiving of the brethren the third is his forbidding of others to doe it the last and greatest of all is his casting of them out of the Church We will take them in order Prating against us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a metaphor taken from
Righteous man a true dealing man So some as Zacheus had faith he wrought righteousnesse the one halfe of his goods he gave to the poore and restored foure fold where he had done wrong but now men make profession of faith but have no righteousnesse The first table hath eaten up the second Men will not sweare not commit adultery in some sort they will keepe the Lords day they will come to Church heare Sermons talke of religion but come to the duties of the second table they make no conscience of them they will lye cozen flatter dissemble oppresse the fatherlesse deale unkindly and unmercifully with widdowes grinde the faces of the poore wring from their neerest and deerest by hooke and crooke a manifest argument they have no faith Luk. 1.6 for a faithfull man is alwayes a righteous man and he that loves God will love his brethren else he is a lyar and all his religion is in vaine The very Turkes and heathen that never heard of Christ are more full of the workes of righteousnesse then we There is more upright and mercyfull dealing among them then among Christians therefore they shall rise up in judgement against us at the latter day wherfore let us ad vertue to our faith that as we are faithfull so we may be righteous in our dealings 3 They obtained the promises that is some particular promises made to them As the Israelites had the possesion of the Land of Canaan promised to them Caleb had a speciall portion in it Ios. 14.13 David obteyned the Kingdome promised to him Abraham a Son when he was an hundred yeers old but that generall promise concerning Christ and eternall happinesse in soule and body in heaven together they obteyned not yet they were faine to waite a long time for these promises and endured much in the meane season There is a Kingdome promised to us Luk. 12.32 By faith we shall obtaine this promise if we can be content by many tribulations as God hath appointed to enter into it 4. They stopped the mouthes of Lions Samson Iudg. 14.6 not with his cloake but by faith David 1 Sam. 17.36 Benaiah 2 Sam. 23.20 Dan. 6.23 we also by faith shal stop the mouth of that roaring Lion VERSE 34. THe violence of fire that is the force or power Dan. 3.27 If wee have faith no creature shall hurt us The mouthes of the Swords Swords have mouthes as the mouth devoureth so doth the edge of the Sword The Sword devoureth one as well as another sayd David The Israelites escaped the swords of the Aegyptians that were at their heeles ready to thrust them through if the red Sea had not made a passage for them David often declined the Speare of Saul wherewith he was purposed to fasten him to the wall Elias escaped the sword of Iesabel who had threatned to take away his life wee escaped the swords of the Spanyards in eighty eight If they had landed there had beene no mercy with them they would have put all to the sword For God put valour into them they were made strong for their weakenesse Isa. 38.9 Psal. 38.3 and 10. Was it not valiantly done of Abraham with the servants of his owne house to encounter with five Kings was it not valiantly done of little David a young stripling never acquainted with warre to fight with that huge Gyant Goliah that had beene a man of warre from his youth up did not our English men fight valiantly with their little ships against the huge ships of the Spanyards ours being but molehils to their mountaines This valour was of GOD who taught their fingers to fight and hands to warre Weaknesse is twofold in body and soule Hezekiah was brought to great weakenesse when lying on his death bed as he thought hee turned his face to the wall and wept taking his leave of the world yet God made him strong againe David was weake in soule and faint hearted when hee brake forth into this lamentable speech one day shall I perish by the hand of Saul but God made him strong againe Let us entreate him to strengthen the weakenesse of us all When we are sicke what doe we some which is monstrouse to speake send to the Divell for helpe to witches sorcerers c. but to speake the fairest then their is posting to the physitian pils potions all kinde of medicines must be received That is not amisse so as they come in the second place and wee trust not in the Physitians as Ala did The Physitian wee should seeke to in the time of weakenesse and sicknesse should be God Almighty with the eye of faith wee should looke up to him When all earthly Physitians have given us over hee can set us on our legs againe Faith is the best medicine for the recovery of health and strength Tents It is a metonymie put for armies As Gideon with his three hundred men vanquished the Midianites As Ionathan David Asa Iehosaphat c. did their enemies they were not able to stand before them When there be rumours of wars mustering preparing of Horses c. Let not our hearts be troubled faith is the best weapon if you have a strong and valiant faith one shall chase a thousand and tenne shall put ten thousands to flight Let us intreat the Lord to make our faith stronger to our dying day As the Psalmist speaketh of the Church Wonderfull things are spoken of thee thou Citie of GOD So wonderfull things are recorded of faith By that men remove mountaines cast out devils subdue kingdomes nothing is too hard for him that beleeveth All of us by faith shall subdue the kingdome of Satan which is stronger than all earthly kingdomes By faith we shall tread the devill under our feet therefore GOD strengthen the faith of us all Before we had their actions now follow their Passions 1. An enumeration of them 2. An amplification The enumeration is first generall then speciall generall some concerne name body Vers. 36. life 37. The speciall is their flight An amplification 1. By a commendation of the men 38. 2. By a commemoration of the events of their faith 1. Affirmative 39. Negative as the reason Vers. 40. VERSE 35. WOmen received their dead 1 Reg 17.18.23 2 Reg. 4.18.36 Their passions are of three sorts 1. the suffering of those things that goe before death and might provoke us to a defection from God 35.36 2 The kindes of death which they suffered 3. A miserable flying and hiding of themselves The miseries going before death are greater as racking lesser some appertaine to the name some to the body The first going before death is racking as many were under Antiochus in the time of the Maccabees Timpanum was an Instrument like our Rack whereunto the parties were straight tyed the nerves of their hands and feet stretched out their bodies also cruelly beaten even to death thus was Eleazar tormented 2 Mac. 6.30 The which is amplified by their Constancy not receiving deliverance
offered to them if they would have transgressed Gods Commandement Which is illustrated by the end Some interpret it the better Resurrection not that worser of the reprobate that shall rise againe but to everlasting woe but that better resurrection of the godly to eternall glory Others A better that is a more glorious resurrection as martyrs not that common one of all the faithfull 1 Cor. 15.41 Yet by the opposition this is the meaning of it If they would have denied God and broken his Commandements they might have had a kinde of resurrection from the sentence of death pronounced against them and have lived longer in the world yet they refused that for a far better resurrection in the world to come when they shall rise againe with comfort and enter into GOD's Kingdome a better resurrection than they that were raised up by Elias and Elisha they rose to a temporall life So we by faith shall receive our Fathers and mothers brethren and sisters our sons and daughters alive againe by faith we shall receive our owne bodies againe after the wormes have eaten our flesh with the same eyes in substance that we now have shall we see GOD meet CHRIST IESUS in the ayre and be translated into the kingdome of glory Vnspeakable is the force of faith the LORD strengthen the faith of us all If Eleazar would but have dissembled that he had eaten Swines flesh he might have beene delivered If the three children would have fallen downe and worshiped Nebuchadnezzars golden Image they might have beene delivered if Daniel would have praied to King Darius he might have beene delivered from the Lions Master favour thy selfe said S. Peter to Christ when he went to Ierusalem to be crucified and many Syrens sang this sweet song to the Martyrs O favour your selves doe not wilfully cast away your selves have a care of your selves your wives and children Who would not bee intised with this Musick yet it could not prevaile with them And why That they might receive a better resurrection If for the preservation of this short life which is but a span long they had revolted from Christ and his truth they should have had a miserable resurrection they should have risen with a sting of conscience with a worme continually gnawing on them they choose rather to suffer death that they might rise with a cheerefull and joyfull conscience to eternall life All shall rise againe good and bad Cain shall rise with the same hand wherewith he slew his brother Iesabel with the same body that was eaten up by the Dogs Rabsekeh with the same tongue wherewith he railed on the God of Israel Iudas with the same lips wherewith he trayterously betrayed our Saviour Christ Turne-coats like Ecebolius shall rise but they shall rise with horror of conscience The godly that have stuck to Christ that have fought valiantly under his banner to the very death they shall rise with comfortable consciences meet Christ joyfully in the aire bee translated into the kingdome of glory and remaine with him forever Therefore let us all have an eye to this resurrection VERSE 36. THE lesser belong to the Name or to the body Some did incutere pudorem some dolorem some horrorem Were tryed by mockings as Elisha 2 Reg. 2.23 Ieremiah Cap. 20.7 Psal. 38.13 c. They received the triall of mockings and scourgings Yet it is not like they used wyre whips as some now in other parts doe By bonds and imprisonments As Micajah and Ieremiah The drunkards made songs of David Ieremiah Iob. Our Saviour was mocked on the crosse The Scribes the Pharisees the Elders and all the common people mocked him The Martyrs were mocked in the Primitive Church This is a tryall we have daily even in the peace and light of the Gospell There be Atheists Drunkards Adulterers Prophane persons that daily mock the children of God This is an horrible sin 1 Saint Paul cals it persecution Gal. 4.29 and all mockers are persecutors Seest thou a jesting fellow that is alwayes scoffing at good men Thou mayest well say there goes a persecutor 2 The seat of the scornefull is the highest step of sin Psal. 1.1 3 God is a speciall avenger of it he made Beares come out of a Wood and devoure two and forty litle children that mocked Elisha Then let those men looke to themselves that mock the Prophets of GOD the Lord will meet with them one way or other 4 Mocks touch the good name A thiefe is a lesser sinner than a mocker A good name is above gold Prov. 22.1 Therefore let us all take heed of this vice which is frequent among us The Apostle would not have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is when as men presuming on their wit think to turn a thing whither they will he would not have this to be named among us much lesse to bee practised by us Elias scoffed at Baals Priests in an holy zeale being directed to it by the Spirit of God Such Ironies proceed from an extraordinary motion of Gods spirit but let us beware how we scoffe at Gods workes how we make our selves merry with his Word how we mock his Ministers and other his servants It is a vice too rife among us Some had rather lose their friend than their jest nay some had rather lose the friendship of God than their jest It is a great sin to grieve any of Gods children wilt thou grieve him sayes S. Paul for whom Christ died he had rather eat no flesh so long as he lived than he would offend his brother and let not us jest so long as we live if we cannot doe it without the offence of our brethren Mockings are tryals woe to the tryers but blessed are they that with meeknesse and patience endure these tryals And scourgings which must needs be painfull to the body By bonds and prisonments which are uncomfortable to all Though a Bird want nothing in a Cage have bread and water enough yet she had rather an hundred times be abroad Liberty is sweet bondage soure though it bee accompanied with some delights and pleasures But I warrant you their imprisonment was hard enough they were fed with the bread of affliction and the water of affliction as Micaiah was and some as the Story saith in Queene Maries dayes were faine to drinke their owne water instead of drinke they had a miserable imprisonment which they notwithstanding endured cheerefully for the Lord's sake VERSE 37. THey were stoned as Zecharias the son of Iehojadah 2 Chro. 24.21 S. Stephen and S. Paul were stoned They were hewne asunder as Ierome reporteth by the common consent of the Iewes Isaiah was Origen sayes he was sawne in peeces with a woodden saw at the commandement of Manasseh because he affirmed he saw the Lord of Hosts Tempted This is left out altogether by Chrysostome and Theophylact Some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were burnt as some were under Antiochus That might be entertained with some applause