in some sence it may bee affirmed that they are due jure divino 1. Quoad substantiam non quantitatem 2. Si addatur ecclesiae determinatio and so the feasts are now to bee kept holy jure divino 3. That the very quantity is due jure divino yet non ex vi juris divini sed ex vi juris ecclesiastici These are nothing else but starting holes for it is a firme and immoveable truth that the very quantity is still due to the Ministers of the Gospell whether the Church determine it or not for Gods institution dependeth not on the constitution of the Church Here we have just occasion to intreat of tithes wherein sundry questions are to be discussed 1. Whether tithes are now due to the Ministers of the Gospell 2. Who they be that must pay tithes 3. Whereof we must pay tithes 4. Whether wee are bound to pay tythes to a bad Minister or not For the former Tithes are due to the Ministers of the Gospell not of almes or of benevolence which the people may pay us if they will but of justice we have a right and interest to them 1. The labourer is worthy of his hire a beggar is not worthy of almes when yee give a labourer his hire yee give him his due not an almes 2. 1 Cor. 9.7 A Souldier hath right to his stipend hee hath it not of almes A Shepheard hath a right to live on the flocke and an husbandman hath a right to eat of the fruit of the Vineyard which he planteth Tithes are perpetuall 1. By Abrahams paying of tythes to Christ in Melchizedec the Apostle concludeth the perpetuity of Christs Priest-hoode Hebr. 7.8 Now if tithes were paid to Christ before the law then they are still due to Christ to the end of the world so long as his Priest-hood continueth 2. Tithes are the Lords as a right in every mans goods Le. 27.30 Those hee gave for a time to Levi so long as he served at the tabernacle when Levi ceased to serve at the altar tithes ceased to bee due to Levi but they ceased not to bee the Lords for as they were his before the law so they stand his for ever and hee transferreth them from Levi to others that still serve the Lord in his ministery They were in the law of nature therefore they are perpetuall as the law of nature is written in mens hearts Abraham Gen. 14.20 Now Abraham payd tithes not of the spoiles but of his owne goods 1. It is not like he would give of other mens goods 2. He could not give that which he tooke not but hee tooke none of the spoiles Gen. 14.23 therefore So Master Calvin reasoneth on that place As for that Hebr. 7.4 1. The Greeke word is in no authour taken simply for tithes but for primitiae and sometimes for primitiae manubiarum 2. Ierome translates it de praecipuis and the Syriack calls it first fruits Yet bee it that Abraham paid tithes of the spoiles it followes not of them only much more of his owne goods for Levi then in Abraham payd tithes to Melchizedec as Levi tooke tithes afterwards Hebr. 7.9 but he tooke tithes of mens owne goods So did Abraham pay of his owne goods as well as of the spoiles And it is very probable that Abraham payd tithes to Melchizedec not at that time alone but yeerely 1. As tithes were paid in the law so were they before the law the manner was all one but in the law they payd yeerely Ergo. and the Priests before the law were as worthy of them yeerely as afterwards 2. The distance of place could be no hinderance for Abraham dwelt at Hebron over against Sodome and Melchizedec at Salem which was afterwards Ierusalem both of them in the tribe of Iudah not farre asunder Iacob Gen. 28.20 Object This proves that tithes were voluntary and that men were not bound to pay them for as Bellar. If Iacob had beene bound to pay tithes as a morall duty written in his heart by nature then he did ill to vow it with a condition Sol. We may vow morall things the better to bind our selves to the performance of them as God hath bound us to them before the worshipping of God is a morall duty but they bound themselves to it with an oath and a covenant 2 Chron. 15.12 to the 16. To praise God is a morall duty but David vowed it Psal. 50.14.56 12. And it is lawfull to vow these things with a condition as Iacob did if God would blesse him with goods for else hee could have payd no tithes We may vow to honour our parents if God will blesse us with life otherwise we cannot honour them Object 2. Wee must vow that which is our owne not anothers if tithes at this time were the Lords then Iacob would not have vowed them Sol. Yes wee may vow that which is the Lords to bind our selves by a new promise to the performance of that whereunto God hath already bound us and this argues a resolution to doe it as David bound himselfe to obedience Psal. 119.106 2. It is like that Iacob vowed to pay tithes not immediately to God but mediately to the Priest of God as Abraham did before him It may be also proved by the consent of all nations From the sonnes of Noah the custome of paying tithes to their Gods and Priests was dispersed among all nations Cyrus King of Persia when he had overcome the Lydians offered tithes of all he had to Iuppiter Herod Cli Macrobius prooveth out of Varro that it was an ancient custome among the Romans to vow and pay tithes to Hercules and Plutarch reporteth that Lucullus grew rich because he used to pay tythes to Hercules Xenophon witnesseth that men used to pay tithes to Apollo Pliny writeth of the Sabeans and Ethiopians that the Merchants medled not with the spices till the Priests had their tenth If tithes bee neither judiciall nor ceremoniall then they are still to continue in the Church but they are neither judiciall nor ceremoniall ergo they are to continue still in the Church 1. They are not judiciall No holy things are judiciall Holy things are separated from a common use to the LORD either by the LORD Himselfe or by men Leviticus 27.28 but judicialls are of things in common use not separated from men That they are not ceremoniall may be proved from the definition of a ceremonie A ceremonie is a carnall type of an holy thing enjoyned for the use of the tabernacle till the time of reformation Hebr. 9.10 By an holy thing is meant an evangelicall truth by the time of reformation the first comming of our SAVIOUR CHRIST That it is a carnall rite Heb. 9.10 and Ver. 23. similitudes of holy things That these rites were for the service of the tabernacle Ver. 2 and 8. that they were to endure only to the time of reformation V. 10. Tithes come not within the compasse of this definition 1. They bee not
of tithes by the Ministers argues a superioritie that GOD hath given them over the people In things appertaining to their office they are greater than the temporalty they are Gods Ambassadours and workmen with him and the tithes are a tribute which the people are bound to pay them for their worke Here wee behold the greatnesse of the Ministerie and what great men the Ministers bee It is a thing worth the consideration of us all for the Holy Ghost wills us to consider it The receiving of tythes from the people argues the greatnesse of the Ministers to whom tithes are paid The world through the subtilty and malice of Satan hath a base opinion of the Ministers supposing them to be little men of no account or reputation yet in very truth whatsoever their stature be if as little as Zacheus whatsoever their outward estate and condition be though as poore as Peter and Iohn that said silver and gold have we none yet in truth they are great men Obadiah though the Kings steward had an high opinion of Elias sayes he art not thou my Lord Elias the King of Israel esteemed highly of Elisha My father the charet of Israel and the horseman thereof Herod reverenced Iohn Baptist and the very Devill speaking in the mayd spake honourably of Paul and Silas Constantine the Emperour used the Bishops at the Councell of Nice with marveilous respect he would needs have them to sit downe by him and he would not be covered when any of them were preaching The Spirit of God sayes in this place consider how great a man Melchizedec was So say I to you all consider what great men the Preachers of the word be Is not the Kings Ambassadour a great man they are Ambassadours of the King of Kings therfore great men Is not the steward of a noble mans house a great man these are Gods stewards the disposers of the secrets of God as Paul termeth them 1 Cor. 4.1 they are as Christ himselfe in their place and office he that heareth you heareth me Luk. 10.16 When they preach Christ preacheth therefore great men to be received as Angels from heaven yea as Christ himself yet some prophane persons there be that suppose them to be the least of all others of least account and estimation He is no Iustice of peace no governour in the Common-wealth therefore a little man a straw for him I but though in secular affaires they are subject to the civill Magistrates yet in spirituall matters they are above them I speak of subordinate Magistrates Consider them that labour among you and are over you in the Lord they are the Shepheards and all others though there be a Gentleman a Knight a Lord in the parish yet they be all his sheepe Therefore the Minister in respect of his office is a great man So let us esteeme of him and receive with meekenesse feare and reverence the word delivered by him The small account that the people make of the Preacher causes the Word of God to finde the lesser entertainement among them therefore banish that opinion out of your hearts and know them to be great men as indeed they be VERSE 5. AGainst that might bee objected What is the receiving of tithes an argument of greatnesse Why then the Levites are as great as Melchizedec for they take tithes Sol true indeed yet great oddes betweene them 1. They are of the tribe of Levi which GOD consecrated to the Priest-hood in that respect they have a right to receive tithes Melchizedec is none of that tribe yet hee takes tithes because his Priest-hood is more excellent in regard whereof he hath a greater interest to tithes 2. The people give them tithes because they have an expresse commandement from GOD to take them Abraham not by commandement but willingly of his owne accord gave tithes to Melchizedec because he knew he had an immediate autority to take them from God being in a more excellent manner the Priest of God 3. The Levites take tithes of the progeny of Abraham Melchizedec of Abraham himselfe the author and foundation of the whole stocke of the Hebrewes They have a commandement which is laid downe Num. 18.21 31. Lev. 27.30 Deut. 14.22 27. therefore they may lawfully take and who be they that dare resist this commandement According to the law not of their owne braines but by warrant from the Law Not of some but of all the people none are exempted from paying of tithes To tithe the people that is by a metonymie the goods of the people He shewes what is meant by the people the Israelites their brethren they were brethren in nature having all one father which was Abraham and in religion professing one God and religion This should make them more loving one to another 4. They tooke tithes or their brethren but Melchizedec of their father which was Abraham Vterini as it were though in this respect they and the people are equall both came out of Abrahams loines yet that did not priviledge them from paying tithes to the Levites There be two veines and two arteries from the loines which carry the seede to the place thereof therefore they are put for generation Though the Ministers bee advanced into a chaire of dignity above the people yet they must remember that they are their brethren The King is the subjects brother when thou makest a King thou shalt take him from among thy brethren much more is the Minister brother to those to whom hee speaketh Our Saviour Christ is not ashamed to call us brethren and shall wee disdaine to call the least Sheepe in our flocke our brother or our sister Wee must not bee as Lords and tyrants over God his heritage but carry our selves as brethren towards them Speake kindely have compassion one on an others infirmities as brethren VERSE 6. HEre we see Melchizedec Priest of the most high God received tithes and the Levites had a commandement to take tithes Now here a question doth necessarily offer it selfe whereunto the text draweth mee whether I will or no whether tithes bee the perpetuall maintenance of the Ministery or not A thing somewhat controversall in this last and wicked age of the world wherein charitie waxeth cold as to all in generall so to the Ministers in speciall Some if there were no law to compell them would give them neither tithes nor any other thing at all so unthankefull are they for the foode of their soules I but wee will not stand to mans courtesie for then in most places we should have a cursey but it shall be evinced out of the Word of GOD that tithes is that part and portion which God Almighty hath allotted to us It was not only the Levites maintenance in the time of the law but it is our maintenance in the time of the Gospell and must continue to the worlds end Bellar contendeth that tythes are due to the Ministery non jure divino sed ecclesiastico yet he alloweth that
Instead of Commandement he uses the word life describing the Gospell by the effect thereof because it is a living word and brings men to life everlasting Instead of Carnall he sayes endlesse Carnall things have end wherein the Leviticall Priest-hood stoode but the Gospell entreateth of endlesse joyes in heaven which we have by it The law was carnall and had an end but the Gospell is spirituall and giveth an endlesse life As for this life though we spend it in never so great wealth health ease honour and prosperity yet it must have an end the end of all flesh is come before me the end of all things is at hand though as strong as Samson as wise as Salomon as beautifull as Absalom though thou farest deliciously every day and art clothed in fine linnen and purple though thou couldest live almost a thousand yeares as Methusalem did and thy head if possible not ake all the while yet thy life must have an end therefore let us all thirst after the endlesse life the which for so much as the Gospell bringeth with it let it be reverently and greedily embraced by us all let us come to Church with all cheerefulnesse heare prayers and Sermons with all diligence practise that which we heare with all conscience that when this short life which is but a span long shall be ended we may have an endlesse life in all joy and happinesse in the world to come CHRIST was created after a more glorious manner than the Priests of the Law therefore his Priest-hood is greater than theirs VERSE 17. THis he confirmeth first by a divine testimony He that is GOD the Father by the mouth of David Thou art a Priest not for a time as they were but for ever Not after the order of Aaron as they were but after the order of Melchizedec Both the parts of Christ's Priest-hood are everlasting his sacrifice and his intercession In his sacrifice is to be considered the act of oblation the fruit and efficacy of it As for the act of oblation it passed away on the Crosse hee was but once offered and that by himselfe no mortall man can offer Christ yet the fruit and efficacy of his sacrifice is perpetuall which is the taking away of all the sins of all the faithfull in the world As for his intercession the Scripture is cleere in that Rom. 8.34 still hee maketh intercession in heaven for us therefore hee is a Priest for ever after the order of Melchizedec Earthly Priests dye but this our Priest never dyeth who as he liveth for ever in the Temple of heaven so hee will one day assume us to himselfe and wee shall live there for ever with him VERSE 18. 2. HEE proves that Christ was created after a more glorious manner then the Priests of the Law by the qualities of these two the one is temporall the other perpetuall There is an abrogation a putting out of place it is put out of the Saddle Of the Commandement that is of the ceremoniall law that went before after the which they were made Priests that commandement is abolished it is no longer of any force Here the Iesuites againe shew themselves very acute their witt mounteth above the Moone The old Mandate is gone and the new Mandate is come in the roome thereof The old Mandate is the Leviticall Priest-hood with the sacrifices thereof the new Mandate is the Gospell with the sacrifice thereof which is the Masse The old Mandate is disannulled and the new Mandate of the Masse is instituted instead thereof whereof Maundy Thursday hath his name quasi Mandat Thursday because then the old Mandate of the Paschall Lambe was abolished and the new Mandate of the sacrifice of the Masse was ordained in the Supper It was once called Sheare-Thursday because the Priests did sheare their haire and shave their Crownes on that day afterwards it had the name of Maundy Thursday in our English tongue not of the Latine word mandatum that is farre fetched but rather of the English word Maund or basket because the people brought their provision for feasting on that day in Maunds or baskets Or if they will needs derive it from the Latin it may be called Mandy Thursday of Mando because CHRIST did eate both the Passeover and the Supper with his Disciples on that day But as for this new Etymologie from Mandatum it hath no sense in it Love one another is called the new Mandate but the Supper hath never that name but I thinke the Iesuits make this note rather to shew their wit than their Divinity The abrogation of the Leviticall law and Priest-hood standeth on good ground it was weake and unprofitable therefore no reason it should continue It had no strength to purifie the soule to make cleane the conscience to carrie men into the kingdome of heaven to purge them from sinne to make them righteous before God it was weake and unprofitable for these things therefore worthy to bee abolished Hebr. 9.9 He doth not say it was abolished because it was naught the law was good for the end why it was appointed to shadow out Christ and our redemption purchased by him but weake and unprofitable to worke our redemption it was strong and profitable ad figurandum but not ad praestandum it could not performe that which was signified by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of its owne weaknesse The morall law was weak in regard of us Rom. 8.3 but the ceremoniall law was weak in it selfe men might doe that which was enjoyned by it but the doing of it could not justifie and sanctifie them The Law was before the Gospell yet the Gospell is more worthy than it darkenesse went before the light the night before the day yet the day is more glorious than the night All creatures were made before man yet man excelleth them all Iohn Baptist went before Christ yet hee was Christ's shoe the Sword-bearer goes before the Maior yet hee is not greater than the Maior All things are not to be esteemed by their precedency and priority in the world there commeth one after me said Iohn yet in honour and dignity hee is before me So the Gospell commeth after the Law yet it is more excellent than the Law If the comparison be made betweene God and creatures then this is a firme Axiome that which went before is best God went before all creatures therefore he is above all creatures Christ is the first begotten of every creature that is which was begotten of the eternall essence of the Father before all creatures therefore to bee preferred before them all But if that comparison bee betweene creatures then that Axiome is of no force A thing may be said to be unprofitable 1. Simply then comparatively Simply and in it selfe sinne is unprofitable whereupon it is called the unfruitfull workes of darkenesse there is no fruit no commoditie in them Swearing is an unprofitable thing Adultery is an unprofitable thing it pulleth Gods
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
with all reverence Secondly a strengthning of the charge by an argument which he disputeth by the example of their fathers Where first the sinne of their fathers then the punishment of the sinne Their sin is set downe first generally then particularly with the circumstances belonging to it of the place where it was committed the persons by whom the nature and quality of the sin amplified by the meanes they had to call from it the time how long they continued in this sinne The punishment is double 1. GODS wrath and displeasure 2. A definitive sentence proceeding from it an exclusion of them out of his rest VERSE 7. SEeing we have such a rare and excellent Prophet as is not as a servant but as the Sonne in the house of GOD let us attend to him and for so much as faith makes us to be of this house and hope is as a pillar for the susteining of us in it let us beware of infidelity that pulls downe the house and shuts up the doore against this Prophet that he cannot enter in into us Now because hee was to make a commemoration of the stubbornnesse and contumacie of the ancient Israelites which in time rejected this Prophet and would not heare him very wisely for offending of the Hebrews he delivers it in the words of the Holy Ghost rather then of his owne They would peradventure have kicked against his reproofe but they durst not spurne at the reprehension of the Holy Ghost The Holy Ghost long agoe by the mouth of David provoked the people to lysten to CHRIST the true Prophet of the Church therefore let us all attend to him The Author of this Epistle was not ignorant that David was the penman or Authour of this Psalme for he himselfe affirmeth Hebr. 4.7 yet he doth not say as David speaketh but as the Holy Ghost saith whereby he gives us to understand that the Holy Ghost the third person in the glorious Trinity speaketh in the Scriptures the whole Scripture is given by inspiration of God 2 Tim. 3.16 this heavenly spirit did breath them into those worthy instruments which he used Holy men of God spake as they were moved by the Holy Ghost The Manichees sayd that the evill GOD was the Author of the Old Testament and the good GOD of the new yet the Holy Ghost spake in the Old Testament This then is the prerogative of the sacred Scripture above other wrytings In other books men speake but in this God speaketh In other writings Tullie Seneca Plato Aristotle Plutarch speaketh who indeed were wise and learned men but in the bookes of holy Scripture the Holy Ghost speaketh which is the fountaine of all wisdome In them the servants speake in this the LORD speaketh In them the subjects in this the Prince The Holy Ghost speaketh in the bookes of Moses of the Psalmes of the Prophets in the bookes of the New Testament yet such is the blindnesse of our understanding and the corruption of our nature that we preferre humanity before Divinity the writing of men before the writings of God the Moone before the Sunne wee had rather be reading of humane Authors then of these heavenly books wherein the HOLY GHOST speaketh to us Now if yee will heare his voice as God hath commanded you to doe Deut. 18.18 Then harden not your hearts Thus it is as cleere as the noone day that the Spirit of God gives an evident testimony of our Saviour CHRIST To day In the time of the Gospell The law was as the night this as the day While he speaketh to us 2 Cor. 6.2 CHRIST spake in Moses time in Davids time he spake in his owne person on the earth and he speakes in the Ministerie of the Gospell to the worlds end The Gentiles that were not as yet of CHRISTS fold heare the voyce of CHRIST Ioh. 10. but CHRIST is now in heaven therefore the voyce of the Preachers is the voyce of CHRIST He doth not say to morrow post it not off till to morrow but heare it To day while it may be heard VERSE 8. WHat then He doth not say stop not up your yeares we must not doe that neither but it is in vaine for the eare to heare if the heart bee hardned therefore first he beginneth with the heart God opened the heart of Lydia The heart is the principall thing which GOD requireth in the hearing of the Word In vaine doe wee heare with our eares if our hearts bee not opened therefore sayes the Holy Ghost harden not your hearts GOD hardeneth the hearts of men and men harden their owne hearts He hardned the heart of Pharaoh and Deut. 2.30 GOD hardneth not only permissivè but also activè the LORD hath a kinde of act in it his providence is in it He gave up the Gentiles unto their owne lusts Rom. 1.24 Hee sendeth the wicked strong delusions to believe lies He did not only suffer Pharaohs heart to be hardned but he hardned it indeed How Not infundendo malitiam by infusing evill into our hearts for they be as pots full of all impiety already GOD needs not nay GOD cannot it is repugnant to his nature to put any evill into us yet hee doth not harden onely subtrahendo gratiam though that bee one meanes but by having an operation in the action yet so as he is free from the least imputation of sinne As hardnesse of heart comes from GOD it is a punishment of sin of our former contempt of his grace and mercie offered to us as it proceedeth from our selves it is a sinne yea an horrible sinne To conclude we first contemne that grace which should soften our hearts and then God hardens them We our selves properly to speake are the hardners of our own hearts GOD gives us his sacred word as a trumpet to waken us out of sinne he sends us his Ministers and Preachers as bells to toll us to the kingdome of heaven they will us in GODS name to believe in CHRIST to forsake our sinnes be they never so neere or deere unto us we for all that harden our hearts that those heavenly admonitions cannot enter into them Let God say what hee will let him preach by his Embassadours we will still continue in unbeliefe and dwell in our sinnes we say with them in the Gospell we will not have this man to reigne over us Sinne shall be our King Lord and Master CHRIST IESUS shall not rule us by his word and Spirit This is the hardnesse of heart that is in us by nature Oh Hierusalem how often would I have gathered thy children together and yee would not Matth. 23.37 The LORD sent his Prophets early and late 2 Chron. 36.16 and in Zach. 7.12 there is a wonderfull example to this purpose This hardnes of heart reigneth exceedingly at this present day yea even in those townes where there is most plentifull preaching Therefore let us intreat the LORD to give us a new heart to take from us
and Spirit that ye may have rest and peace of conscience in this life and be received up into his everlasting rest where ye shall never be molested any more in the life to come Now followes the application of the former testimony wherein 1. A naration of the use that we are to make of it 2. A further declaration or exposition of it à 16. to the end In the use 1. An admonition 2. A reason In the admonition 1. A disswasion from the poyson of infidelity that was the bane and destruction of the Israelites 2. A perswasion to a mutuall exhorting and stirring up one of an other which may be a counter-poyson against infidelity In the disswasion the manner and the matter of it VERSE â—â— 1 FOr the manner he gives them a caveat to take heede of it See to it it is a dangerous vice therefore beware of it 2 Hee drawes them to the embracing of this caveat by a loving title given to them One brother should be carefull of the good of an other I count you as my brethren in the Lord Iesus having all one Father and one elder brother Christ Iesus therfore I could not but in love give you this watchword And what is the substance of it whereof should they take heed sooner or later at no time they must forsake Christ. There is no time for them that be on the Sea to make shipwracke especially when they bee neere the haven you have begun long agoe to give up your names to CHRIST continue with Him and forsake Him at no time In any of you For mine owne part I love you all and would be loath that any of you should perish What he doth not say an evill eye an evill tongue an evill hand but an evill heart that is the fountaine of all And least they should be ignorant what kinde of evill heart hee meaneth hee addeth of infidelity that is according to the Hebrew phrase an evill unfaithfull heart that is possessed with infidelity as the hearts of the Israelites were What to doe what will infidelity cause us to doe it will produce a lamentable effect if we looke not to it it will make us depart from the living God to leave His campe and to goe to the enemies campe that is the nature of the Word From whom from God to men from him that liveth for ever to them that continue but a while this is the horrible sin of infidelity these fruites it hath therefore let it be eschewed by us all The conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 7. is to be referred hither as if all the rest had beene included in a parenthesis Wherefore as the HOLY GHOST sayd to them of old time so say I to you now beware that the same unfaithfull heart bee not in you that was in them 1 Heere we are taught that we of the new testament must make use of the examples that bee in the old Whatsoever things were written afore time were written for our learning Rom. 15.4 Hence it is that Noahs flood wherein the whole world was drowned that the destruction of the Sodomites the overthrow of Tyre and Sydon Lots Wife and such like are mentioned in the writings of the Evangelists and Apostles and Saint Paul in this place will have them to beware of infidelity which was the overthrow of their fathers We reade the Scriptures cursorily to be acquainted with the History that we may be able to talke of it but we make not that profitable use of them for the reformation of our lives as we ought to doe If any in the time of the Law have beene punished for any sin let us take heede of that sin 2 Whereas the Apostle chargeth us especially to take heede of an evill and unfaithfull heart it gives us to understand that every Christian is to looke most carefully to his heart It is good to set a watch over our eyes hands feete tongues but chiefely for to set a watch over our hearts Keep thy heart with diligence omni custodia The heart carries all the body as the great wheele in a clocke doth the whole clocke therefore let us all have an eye to it that it bee in good temper Out of the heart come Murders Adulterie all kinde of mischiefes therefore let us take heede to our hearts It is a folly to goe about to stop the streame if the fountaine remaine unstopped A beautifull apple is not worth a straw if it be rotten at the Core The roote of the tree is especially regarded by every good husband that there be no wormes in it otherwise it is a folly to looke to the branches Let us that be Christians sift and examine our hearts let us labour to purge and clense them especially let us take heede that the worme of infidelity which will cause us to depart from God be not breeding in them That is the maine point that he aymeth at Infidelity is a grievous sin As faith is the greatest vertue so infidelity is the greatest vice Christ could doe nothing among His owne brethren for their unbeliefe sake Matth. 13. ult Infidelity is a barre to keepe out Gods blessings Our Saviour after His Resurrection reproved the eleven Apostles for their infidelity Marke 16.14 The Holy Ghost shall rebuke the world of sin because they did not believe in Christ Iohn 16.9 The Iewes were cut off for their infidelity and we that bee Christians stand by faith Rom. 11.20 The noble man that would not believe Gods promise was trodden under feet in the gate 2 Reg. 7.17 The ancient Israelites whom God brought with a mighty arme out of Aegypt perished in the wildernesse for their infidelity and never set a foote into the promised land Therefore take heed there be not in any of you an unfaithfull heart shall we not believe God shall we make him a lyer hath he said it and shall He not do it Let us not upon the sight of every difficulty murmure against God as the Israelites did and cast away the hope wee have in His mercy and power but let us at all times and in all extremities trust in Him Let us never depart from Christ Iesus which is the high and living God as the Israelites did Will ye also goe away sayd Christ to his Apostles no sayes Saint Peter in the name of the rest Lord whither shall we goe thou hast the words of Eternall life There is no name under heaven whereby we can be saved but the name and power of Christ. Therefore let us not depart from Christ to Moses to circumcision and other Iewish ceremonies to seeke salvation by the observation of the law but as wee have begun to fight as Souldiers under Christs banner so let us continue fighting to the end Let us never depart from this our Captaine Let not the assaults of Satan the allurements of the world honour riches preferment let not the sweet pleasures of the flesh carry us away from Christ
practise that which wee heare And this faith will appeare by working 1 Thes. 2.13 it will worke a change and alteration in your whole man VERSE 3. ON the other side it profits us that believe for we enter into his rest He doth not say shall but doe He that believeth in me hath eternall life he doth not see it a farre off as Moses upon the top of Pisgah viewed the earthly Canaan but enters not into the boyling lead of Purgatory but into spirituall and everlasting rest As infidelity is the bar to keep out unbeleevers So fidelity is the gate or doore whereby we may enter into heaven Act. 16.31 Rom. 3.28 This may seeme to bee unfitly alleadged By consequent it prooves that believers enter in for if unbelievers doe not then by the law of contraries believers doe And if the former words be included in a parenthesis these doe fitly follow as a confirmation of that which was in the latter end of the former verse it profited them not because it was not mingled with faith How prove you that As he said c. thus it doth excellently well agree Hitherto the dehortation hath beene propounded Now hee comes to prevent an objection that the Iewes might make which was indeed the only shelter they had to flye unto This rest that David speaketh of is the land of Canaan which some of our fathers missed of because they would not believe God What is that to us We believe in him and are at this day of a long time seated in the land of Canaan therefore we are none of those unbelievers thou needest not to be so fearefull of us To that he answers nay this rest is a spirituall and an heavenly rest and that he prooves by two divine testimonies one out of Genesis about Gods Sabbath the other out of the Psalme before cited The rest of that Sabbath he introduceth by a narration of the cause why God kept it It is perobscurus locus as Beza well observeth a defective speech something must be supplyed And verily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is particula asseverantis as well as adversantis the workes being finished from the foundation of the world this rest that we speake of was fore-signified Here we may behold the end for the which God Himselfe kept a Sabbath namely that we might perpetually commemorate the Creation of the world The Lord might if it had pleased Him have made the world in a moment yet he took sixe dayes to the making of it that we might deliberately consider of his wonderfull workemanship and then rested the seaventh day making it a type of our eternall rest with him in heaven But here a question may be moved whether all Gods workes were finished at the beginning of the world whether all were made within the compasse of these sixe dayes or not 1. What say you to the soules of men Is there not a dayly creation of them they come not ex traduce they are not traduced and conveyed unto us by the seede of our Parents for they are only the fathers of our bodies not of our soules and the spirit returneth to God that gave it God makes soules every day therefore all his workes were not finished from the foundation of the world The answer is easie They were in specie from the beginning though numero they bee augmented every day They were not all created at the first in heaven and put dayly into bodies according unto Gods discretion and appointment but God maketh them continually yet the same species the same kinde of creature was from the beginning 2. What shall wee say to Mules It was a long time many hundred yeeres before they came into the world Gen. 36.24 1. The Hebr. word is ambiguous Iemim of Iam the Sea Hee found waters standing pooles in the wildernesse like to Seas above the expectation of men 2. Let it be translated Mules yet the meaning may be hee was the first that found them in that countrie whereas they might be in the world before 3. Though they were invented by this man yet the matter of them was made by God in the beginning Thirdly what shall we say to those creatures that ryse of putrefaction they were materialiter potentialiter though not actualiter from the beginning All things were either in materia or in specie from the beginning of the world There were no houses no ships no Townes nor Cities at the first yet the matter whereof they be framed was prepared to mans hand by God and he gave man wisedome for the framing of them VERSE 4. HOw doth that appeare For He that is God He is not curious in the naming of the place it was well knowne to the Hebrewes being daily exercised in the Scriptures Now by that was prefigured that rest when we shall rest with God in his kingdome As God for our capacity laboured in the creation of the world rested afterwards delighting himselfe in the contemplation of the workes that he had made So when this life is ended we shall rest from all our labours and enjoy eternall quietnesse with him Therefore this shewes that it is not a carnall but a spirituall not a temporall but an eternall rest that is here entreated of Did God rest from all his workes How is it then that our Saviour saith my father worketh hitherto There be the workes of preservation and of creation The high and eternall God is not idle since he made the world His eyes are over all the ends of it beholding the evill and the good He is the Rector of the Vniversity of the whole world nothing comes to passe without him A Sparrow fals not to the ground without his will He disposeth still of all things and doth whatsoever he will in heaven and earth and in all deepe places but as for the workes of creation he hath rested from them all nothing now is created new Then all things throughout the wide compasse of the world are the workmanship of God He spread the heavens above our heads as a Curtaine he laid the foundation of the earth he made the roaring sea the birds that flie in the ayre the beasts that walke on the earth the fish that play in the Sea the Angels in heaven and men on the earth are his creatures O how wonderfully am I made sayes the Psalmist Therefore let us all glorifie our Creator in whom we have our life breath being and moving We especially that are Lords over GODS creatures let us magnifie him above them all Neverthelesse a lamentable thing to consider we dishonour him above all the Birds of the ayre the Beasts of the field the Sunne Moone and Stars are more dutifull in their kinde than we be O the unthankfulnesse of sinfull Man This place againe which we have in hand doth intimate so much unto us VERSE 6. WHich he proveth first by the event verse 6. Some must enter in because of Gods promise 2 Cor.
carnall that is impotent and beggarly rudiments Gal. 4.9 which served for the institution of the rude and ignorant people of the Iewes they did teach nothing but served onely for the honourable maintenance of them that taught the people 2. They bee no types of an holy thing in CHRIST and his kingdome they did signifie nothing to come in Christ or in his kingdome 3. They were not instituted for the service of the tabernacle but assigned to it for a time 4. They were not to cease at the time of reformation for still they are retained in the Church as the maintenance of the Ministery which the Church should not doe if it were a ceremony that should end at the comming of Christ. Here is no institution or assignation of tithes but a declaration of the Lords right I doe you no wrong in assigning the tithes to Levi for they be mine and not yours They are holy to the Lord that is separate from the use of men So that it is sacriledge to take them away Here is an assignation of them to the tribe of Levi only for the time of their service at the tabernacle Here we may see what is ceremoniall what perpetual in tithes This proposition all tithes are the Lords is perpetuall the assignation of them to the Levits in the second place is ceremoniall that is Levitically ceremoniall for if there bee any ceremony in tithes it is a Leviticall ceremony Object Sacrifices were in use before the Leviticall and ceremoniall law yet they are ceremonies So are tithes though paid before the Law Sol. Sacrificing it selfe is in the law of nature but particular ordinances for the manner of sacrificing are ceremoniall So the paiment of tithes is in the law of nature but certaine particular ordinances for the paiment of them are in the ceremoniall law Yet there is a difference betweene sacrifices and tithes 1. In the propriety Tithes are ever the LORDâ— sacrifices are not his till they be offered to him before the man that offers them hath a right in them When a man offers a sacrifice hee offers of his owne when he gives tithes he gives that to the Lord which is the Lords In not sacrificing godlinesse is violated in not paying tithes not only godlines but Iustice also is violated Now a ceremonie standeth not in paying to God that which is his but in giving to God that which is thine owne 2. In the end Sacrificing is to signifie the great sacrifice on the crosse for the sinnes of the world The end of tithes is not to signifie any thing but is the honour and maintenance of the Ministery and therefore they are to remaine so long as the Ministery remaineth That assignation of tithes to Levi or that lease being expired they returne to their proper right againe that is to CHRIST which liveth for ever Hebrewes 7. Verse 8 for though it bee first true in Melchizedec the type who in respect of the silence of his death is said to live yet most of all is it verefied of Christ. The service of the tabernacle being abrogated the assignation of tithes to the Levites is voyd but the propriety of them ever was and is in the Lord for his Ministers Improperly to speake the assignation of tithes was ceremoniall that is appertaining to the ceremoniall law but properly to speake there is nothing ceremoniall in the paying of tithes for in it there is no carnall type of an holy thing neither in the Leviticall nor Evangelicall ministery There is no proofe in all the New Testament for any other ordinarie maintenance of the Ministery therefore tithes remaine still the ordinary maintenance He that preacheth the Gospell must live on the Gospell Somewhat more sparingly then the Priests did in the time of the Law They are injurious to the Ministers of the Gospell that will say so If they had the tenth part of the peoples goods shall we have lesse Gal. 6.6 Let him that is taught in the Word communicate unto him that teacheth in all good things Though tithes were buried for a season in persecution yet they were resumed and established againe in the Church in all ages as appeareth by the Fathers and Councells till the Pope comming to the height of his usurped autoritie exempted some from paying of tithes and made impropriations In the defence of whose unjust dealing first Alexander de Hales then Aquinas and all the Schoolemen contended that tithes were judicialls yet they are still due de jure though de facto the Ministers of the Gospell are deprived of them for tithes are morall by divine institution Mat. 23.23 there tithes have Christ his approbation as a thing that ought to be done where there is an opposition betweene things of the same kinde the greatest morall things are in mercy and judgement and the least morall things in paying the least tithes Luk. 18.12 tithes are morall as fasting is The causes remaining the things must still remaine but the causes of giving tithes remaines still ergo 1. It was an acknowledgement that they had all from GOD and ought all to him Levi. 27.30 So must we doe still 2. That thereby they might learne to feare God who otherwise might bring sterility and other plagues on the land Deut. 14.23 So we must doe still Nazianz. imputes the haile to this de calamitate per grandinem 3. That the Priests and Levites having no other maintenance might have this to sustaine them in their office the Ministers of the Gospell cannot be husbandmen clothyers they cannot waite on tables but must give themselves to the Word and prayer therefore it is meete they should have the same maintenance still 2. Quest. Who they be that must pay tithes All high and low rich and poore husbandmen and Clothyers because the payment of thithes belongs to justitiam commutativam in qua non consideratur conditio personae sed qualitas rei ad rem 2. The poore have benefit by the Ministery as well as the rich the Clothyer hath as great benefit by the preaching of the Word as the Husbandman hath therefore why should not he give as largely to the maintenance of the Preacher as an other In law they may have a shift but in equitie and conscience they have none let him that is taught in the Word but the Clothyer is taught in the Word therefore hee that teacheth him should have as deepe a part in his goods as in the goods of an other man Shall the poore Farmer pay all to the Minister and the rich Clothyer nothing Shall he that sits in the lower end of the Church pay and hee that sits in the upper end not 3. Quest. Whereof we must pay tithes Some things are due to the Ministers ex justitia some ex dono as houses and gleebe land 1. God hath given us all and shall it grieve us to give him for his Ministers the tenth part 2. Give to Caesar the things that are Caesars
the sences They say that the body and bloud of Christ are there invisible under the shape of bread and wine therefore by their owne position it is no sacrifice 2. They confesse it to bee an unbloudy sacrifice and then not propitiatory for the quicke and the dead as they will have it for Hebr. 9.22 Without shedding of bloud there is no remission of sinnes There is no bloud shed therefore no remission of sins and then a masse not worth a figge thou canst not have the remission of sins by it but it is a phantasticall dreame of their owne Let us magnifie the Lord Iesus for his owne sacrifice which he offered for us and lay hold on it by a true and a lively faith What did Christ offer for us not silver and gold not a Bull a Sheepe or a Goate not the haire of his head the paring of his nailes or his little toe not one of his Disciples but himselfe Oh blessed SAVIOUR that spared not himselfe for our sakes So let us give our selves to him he that will be my Disciple let him deny himselfe and follow mee We must not only sacrifice our sins for Christ his sake which wee will hardly doe but if occasion require offer up our selves for him we must say with Paul my life is not deere to me c. I am ready not only to be bound but to dye at Hierusalem for the name of the Lord Iesus But alas wee are wanting in love and thankefulnesse to Christ hee offered himselfe for us We will not offer up our pleasures for him Hee laid downe his owne life for us we will not lay downe our sinnes for him Wee will not forgoe our lusts our covetousnesse pride drunkennesse for Christs sake how then shall we offer up our selves for him as he did for us VERSE 28. THe reason is taken from the excellencie of this our high-Priest he that is the Sonne of God voyd of all infirmity sanctified for ever is able by one sacrifice to satisfie for the sins of the Church but Christ is the Sonne of God voyd of all infirmity sanctified for ever ergo This is illustrated by a famous antithesis betweene the Priests of the Law and him whereof there be foure branches 1. The ceremoniall Law made men Priests the Gospell made God a Priest For this our High-Priest as hee was the Sonne of man so the Sonne of God too and therefore God 2. The Law made servants Priests as Heb. 3.5 The Gospell the Sonne which is more honourable than any servant 3. The Law made them that had infirmities namely of sinne and corruption otherwise CHRIST tooke on him all our naturall infirmities 4. The Law made those that were mortall and endured not long by reason of death the Gospell hath made him that is consecrated for evermore By the word of the oath may be meant the Gospell as Luk. 1.73 because it was ratified by Gods oath But rather by it is meant the promise made to Christ which God confirmed in the Psalme with an oath If we respect the substance of the oath it was from all eternity CHRIST was ordained an everlasting Priest in the eternall decree of his Father 1 Pet. 1.20 but it is said to be after the Law because it was written published and exhibited after the giving of the Law The word of this oath comming after the Law did put the Law out of place though Gal. 3.17 because the promise was of greater force and efficacy then the Law but as the last Will disannulls all the former wills so the word of the oath comming after the Law did abrogate the Law Which is sanctified for evermore or perfected and therefore is able perfectly to fulfill the office of an High-Priest There was no Priest no Prophet in the time of the Law there is no Minister no Preacher no Christian whatsoever but hath some infirmity or other Noah a Preacher of righteousnesse was overtaken with wine and lay uncovered in his Tent. Abraham a Prophet so the Lord himselfe termeth him to Abimelech had his infirmities when hee dissembled for the saving of his life David a man after Gods owne heart had his grosse faults when hee was carryed into Adultery and murder using one as a Cloake to cover the other withall Saint Peter had his infirmity when he did Iudaizare cum Iudaeis applyed himselfe to all companies Saint Paul and St. Barnabas had their infirmities when they were at an open jarre and publike defiance one with another about St. Mark and departed in a chafe one from another Shew mee the garden that hath not one weede in it and shew mee the man either Preacher or other that hath not some infirmitie Let not us cast off men because of infirmities much lesse let us be ready as some are to hurle away the word because of the infirmities that be in the Preachers of the word If we will have a man without infirmities we must goe to heaven for one for there be the Spirits of just and perfect men There is none perfect in this world we are all full of infirmities the Lord be mercifull to us only Christ Iesus our High-Priest is voyd of infirmities hee is consecrated for evermore and holds to consecrate all that belong to him Let us serve this our High-Priest in holinesse and righteousnesse in this life that wee may triumph with him and offer the sacrifice of praise to God with him his Saints and Angels in the life to come CHAP. 8. IN the Priest-hood of Christ there bee two things 1. His calling to that office cap. 7. and 8. 2. The exequution of it cap. 9. and 10. In his calling 1. The Party called which is set forth at large in the former Chapter 2. The thing whereunto he is called in this Chapter which is to Minister for the good and salvation of his Church This Ministration of his is advanced above the Leviticall ministration by foure arguments 1. From his empyre rule and authority by reason whereof hee Ministreth after a more magnificent manner then the Levites did Verse 1. 2. From the place where he Ministers 3. From the Sacrifice wherewith he Ministers ver 3.4 5. 4. From the subject whereabout he is occupied In the first argument 1. An entrance into it 2. A description of his power and authoritie Having cast up the account this is the summe that ariseth of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or upon the things spoken this is the chiefe of all it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is to stirre us up to attention The summes of things are welcome to us Who is not desirous to have the summe of the Bible The summe of the Law contained in so many volumes a summe of Physicke c. The Oratours in the end of their Orations deliver the summe of that which they have spoken so doth St. Paul here hee delivers to us the totall summe of the things which he had spoken before
cannot agree with any thing that went before Some say it is an enallage of case the accusative put for the dative Some will have it to agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first Verse and all the rest to bee included within a parenthesis as Iunius but that should be a wonderfull long parenthesis Rather something must be supplyed as it is usuall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of correction Not as if any thing were amisse simply evill in the ceremoniall Law A reformation properly to speake is of abuses there was no fault no abuses in the Law it selfe it was a good and an holy thing for the time but it is said to be reformed by Christ because hee did perfect that which was wanting in the ceremoniall Law hee actually introduced the justification and sanctification of the faithfull which the ceremoniall Law could not effect of and by it selfe And it may be termed the time of reformation because Christ abolished those old Ceremonies and sacrifices and brought better in their roome namely the sacrifice of his owne body once offered which was a thousand times more effectuall for the redemption of mankinde then all the sacrifices in the Law This is that blessed reformation which the Gospell bringeth All things have their time The Ceremoniall Law had her time and the Gospell hath his time Wee our selves have but our time some threescore yeeres and tenne and then we are gone Let us use our time well here that wee may live with Christ time out of time The Gospell is a time of reformation Christ then reformed the Law for our sakes and all things that were in the Old Testament old things are passed away and shall wee our selves remaine unreformed As Christ hath reformed the Law for our salvation so let us suffer him to reforme us Let all things now bee reformed among Christians Let us reforme our drunkennesse uncleannesse pride malice contentions our negligent comming to Sermons and all other vices that be among us that when the great time of reformation comes at the day of judgement we being thus reformed may enter into the holy Hierusalem and remaine with Christ for ever There is a formation a deformation and a reformation The formation was at the first Creation of the world then God put all things into a good forme and order he beheld all that hee had made and loe it was good yea exceeding good after that came a deformation by the fall of man and that put all out of order againe upon that a reformation was made 1. By a generall deluge that purged all the earth 2. By the Patriarcks after the floud 3. By Moses when the Law was published in writing 4. By our Saviour Christ and that is double the one at his first comming the other at the second The spirit of God here entreateth of the first So that the time of the Gospell is the time of reformation Now especially ought Christians to endeavour a reformation Every one will take on him to reforme the Church Weavers and Taylors will enterprize that The Church is out of order let that be reformed I but true reformation must begin at our selves there is a ruinated house to be repaired and reformed where will yee begin at the top or at the bottome will ye goe to the tiling of it before yee look to the ground selling of it if yee doe so you may quickly bring an old house on your heads He that will repaire an house must begin at the foundation so if yee will have a reformation reforme your selves first and in the reformation of your selves begin with the heart cast out the uncleane lusts the pride envy malice covetousnesse that lye lurking in the corners of your hearts afterwards reforme your eyes tongues hands and all the members of your body first wash the inside of the Cup and platter then the outside else yee will be but whited tombes and painted Sepulchers as the Pharisees were this is the best order in reforming First let every man strive to reforme himselfe the vices whereunto himselfe is given In the next place let him reforme his family after that let every one in his place labour to reforme the Towne wherein hee dwells to rid it of drunkards of idle persons to establish good orders in it for the credit of the Gospell professed by us This is the time of reformation let us all in the feare of God reforme our selves there shall not be a haire amisse in our head but we will reforme it if we have a spotted Coate or garment we will reforme it and shall wee our selves remaine unreformed while the time of reformation lasts let us reforme our selves death may seaze on us ere wee bee aware and then it will be too late to reforme Let us reforme our selves here that we may be Citizens of the heavenly Hierusalem hereafter Now followes the application of the type with all the particular branches of the same Wherein all of them are applyed to our Saviour Christ he is the marke at the which they all aimed the scope whereunto all must bee referred hee is the true High Priest prefigured by him in the time of the Law his body is the true Tabernacle by the which he entreth into the Holy of Holies the Sanctuary or holiest of all is heaven his bloud is the true bloud shadowed out by the bloud of all the sacrifices in the time of the Law Thus Christ is the end of the whole ceremoniall Law it was but as a Schoolemaster to send us to him But in this application to observe some order that might bee a light to us all in it two points are propounded to us 1. An application of the Tabernacle à Verse 11. to 21. 2. Of the rites belonging to it à 21. ad finem The Tabernacle is applyed to Christ. 1. As he 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. 1. The dignity of his Priest-Hood 2. A confirmation of it Verse 13. the dignity is set forth by the object Tabernacle Sacrifice In the application of the Tabernacle as he is a Priest there bee three points 1. The verity and truth of the Tabernacle 2. The service of it 3. The use and end of it VERSE 11. BBeing come farre excelling all the High-Priests in the time of the Law To us in the flesh manifesting himselfe to the world hee was an High-Priest in Gods eternall counsell from the beginning but now at his first comming into the world hee shewed himselfe in all his Spirituall pontificalibus to be an High-Priest Of what not of things present and before their eyes as they were Verse 9. but of things to come shadowed out by them Hebr. 10.1 of Iustification Sanctification and eternall Glorification in the life to come of these good things to come were the ceremonies of the Law
Christ the Sun in the heaven was darkned and drew in her face At the Feast of Pentecost after Christs asscention the Holy Ghost came from heaven the Apostles on the sudden spake all languages on the earth all Nations were shaken with the preaching of the Gospel which as a Trumpet from Heaven sounded in the eares of them all Thus the Gospell whereof Christ is the Minister is farre more glorious than the Law whereof Moses was the Minister Therefore let us take heed how we despise him that speaketh now to us from heaven VERSE 27. HAving alleaged the Text he makes a Commentary of it Shaken like ships tossed on the Sea As of things that are made as the Tabernacle and Temple were Which cannot be shaken the precious Iewels of the Gospell may remaine for ever The ceremoniall Law with all the Rites belonging to it is shaken the Gospell continues to the worlds end They that despised the Law were punished though it were to continue for a time how much more shall they that despise the Gospell which abideth for ever Here the Apostle speaketh of a spirituall shaking There is one materiall shaking yet behinde when as the pillars of Heaven shall bee shaken the world shall passe away with a noise the earth with the workes thereof shall bee burnt up that is a terrible shaking We feare now to see a few trees shake but then Heaven and Earth shall shake Let us shake now before CHRIST speaking to us in the ministery of the Gospel that we may stand without shaking before him at the latter day Here we see that the Scriptures are not carelesly and negligently to be read of us Grandia mysteria lye often hid in one word but of one word in the Old Testament Christ deriveth the resurrection God of the living not of the dead Out of the Cloud S. Paul fetcheth Baptisme out of the Rock Christ. The Apostle here out of one word in the prophesie of Hagge concludeth the abrogation of the Law and the corroboration of the Gospell Therefore let us be circumspect in reading of the Scriptures there is nothing idle in it no not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Basil speaketh one word may be a foundation to set a goodly building on Therefore marke with diligence every word of the sacred Scriptures VERSE 28. HEre we have the affirmative use that we should honour him whereunto he exciteth us by two arguments the one à praemio the other à poena 29. Receiving a Kingdome by expectation in this life and possession in the life to come Not a Lordship but a Kingdome which our Saviour Christ speaking better things than Abel hath purchased for us with his bloud He doth not say seeing we merrit a kingdome we are not merritors but receivers of it Christ puts it into our hands and wee receive it What manner of Kingdome not an earthly that may be shaken but an heavenly The windes may blow downe these kingdomes the earth may shake and hurle them downe fire may consume them the sea devoure them God may use the men of one kingdome as knives to cut the throat of another kingdome But this is a kingdome that cannot be shaken This we receive from Christ our Saviour he rewards our poore service with a kingdome therefore let us serve him Which is amplified by the efficient cause and the formall The efficient is the grace of God without the which we cannot serve him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us hold the grace given to us in the Gospell that it may bee as a whet-stone to sharpen us to his service Then for the manner of it it must be pleasingly so as he may be pleased with our service Some serve God and yet please him not They give to the poore and to the Preachers of the Word but it is grudgingly whereas God loves a cheerefull giver We must so serve him as that we may please Him Whereunto two things are required shamefastnesse in respect of our selves and reverence in regard of him When we looke to our selves considering what vile wretches we be polluted with sin in soule and body wormes-meat dust and ashes then wee must hang downe our heads in our bosomes for shame we are unworthy to serve such a Master as Christ is 2 In respect of him we must have reverence because he is the high and eternall God We must love Christ and reverence him too love him as a Saviour reverence him as a Lord and Master Though a servant have a poore man to his Master yet he must reverence him our Master is rich Heaven and Earth are his therfore reverence him Though we have a weak man to our Master yet we must reverence him Christ is most strong able to crush us in peeces with a rod of Iron Though he be a wicked man yet reverence him Christ is most holy no iniquity dwelleth in him therefore reverence Him VERSE 29. WHY he is our kinde loving and mercifull GOD but as Hee is a GOD of mercy so of vengeance too GOD is ignis communiens consumens purgans Hee is a preserving fire to them that serve Him aright Zach. 2.5 Hee is a consuming fire to them that rebell against him that cast His Commandements behinde their backes He was a consuming fire to the Israelites when he sent fiery Serpents among them to kill them to the Sodomites when He sent fire and brimstone to destroy them to the two Captaines that went for Elias when Hee sent fire from Heaven to spoyle them Hee consumes with Consumptions and diseases with the Pestilence inundations of waters with fires in many Townes There be two fires the one temporall the other eternall Hee will be a consuming fire to all impenitent sinners when they shall bee with the rich Glutton in the lake burning with fire and brimstone for ever Therefore let us feare this God Kisse the Sonne least if His wrath be kindled but a little yee perish from the way We flatter our selves too much in the mercies of God God is mercifull As a Father pittyeth his children c. His mercie reacheth to the heavens Though we be adulterers drunkards proud malicious yet God is mercifull I but as He is demulcens Pater so he is animadvertens judex with an axe ready to cut our heads Because God doth not alwayes shew Himselfe in the likenesse of fire a terrible God powring downe the coales of his wrath upon us because he beareth with us and doth not by and by punish us for our sins we thinke we may contemne him we may serve him as we list any service will content him I but remember likewise that our God is a consuming fire It is long peradventure before a fire breakes forth it may lye lurking a great while and not be seene but if it begin to flame to set upon a Towne without great prevention it will burne up the whole Towne So God is patient His wrath
him by flyes as Hee did Pharaoh Hee choaked Pope Adrian with a flye Hee can send wormes to eate him up as Hee did to Herod All the men of the world are to him as a flye to an Elephant Hee can suddenly crush them He confounded the Counsell of Achitophel overthrew Goliah with a stone Therefore let this victorious song bee alwayes in our hearts and mouthes The Lord is my helpe and I will not feare what man can doe unto me nay I will not feare what all the Devills in hell can doe unto mee God is a spirit man is flesh God is strong man is weake God is the Creator man is the creature God is the Lord man is the servant Therefore if God be our helper what neede wee to feare a man Wee in England have many enemies enemies without the Realme and within The Iesuits are alwayes busie ever working some mischiefe against us they are plotting continually they have alwayes some mischiefe or other a forging in the shop of their cruell braine they would faine make a generall riddance of us all Yet let us say the Lord is our helper we will not feare what man no not what those bloudy men can doe against us VERSE 7. BEfore hee gave morall precepts now follow precepts of doctrine and Religion 1 An exhortation to perseverance in true Doctrin 2. A dehortation from false He exhorteth to perseverance in the truth by two Arguments 1. From the example of their spirituall guides and Captaines that have gone before them 2. From the unity of the Doctrin of Christ verse 8. Touching their guides and rulers there be two things 1. A remembrance of them 2. An intimation of them Suffer them not to slip out of your remembrance though they bee dead yet let not their memory dye He stirs them up to a remembrance of them by a lively description of them They are described 1. By the authority of their place 2. By the sincerity of their preaching The worthy Preachers and Martyrs that be gone must not be banished out of our memories we must often thinke upon them that the recordation of their vertues may be as a whetstone to sharpen us to the like The name of the wicked shall rot but the righteous shall be had in perpetuall remembrance If I forget thee ô Ierusalem say they in the Psal. Let not us forget the holy men that dyed in the Faith of CHRIST I am as a dead man out of mind Dead men are soone forgotten Let us remember Isaiah that was sawen in pieces for the trueth remember Saint Peter Saint Paul the Prophets Apostles Martyrs that have layd downe their lives for the truth A notorious theefe an infamous drunkard like Falcidius qui superavit totam Asiam bibendo an egregious whoremaster as Hercules shall be remembred we will speake of them with a kinde of jollity But good men zealous and sober Christians shall soone bee forgotten wee seldome remember them and talke of the good things of the excellent graces wherewith GOD adorned them It may be we will remember some Preachers that be dead and talke of them to the disgrace of some that be alive to cast them into the dish of the living to upbraid them withall but wee doe not remember them for our owne benefit comfort and instruction that they may be as bels to toll us to the like good things that were in them Remember Lots wife said Christ but that was to avoyde the backsliding that was in her Remember your rulers to embrace the vertues that were in them But how must we remember them by following of their Faith Whereunto hee inviteth us by a contemplation of their conversation from the beginning to the end how sincere how constant they have beene in the whole course of their lives Nothing could make them to starte or to shrink from Christ and his Gospell but they continued manfully to the end Follow them in this Here wee may see how we are to honour the Saints departed Hee doth not say Erect Churches for the memoriall of them appoynt holy dayes to remember them by worship their reliques Saint Paul his napkins Saint Peters crosse the stone that hit Stephen on the elbowe their bones c. pray to them visit their tombes and sepulchres goe in pilgrimage to them no no but follow their faith as they have beene faithfull to the end not regarding their owne lives so be you This is the best honouring of the Saints departed If there have beene any slips and infirmities in them as all of them have had some let us not follow them in those as Platoes Schollers followed him in his crooked back in going stooping as he did and as Alexanders parasites followed him in his defect of seeing Let us not follow Noah in his drinking Abraham and Isaak in dissembling Lot in his incest the Midwives and Rachel in lying David in his adultery Peter in his denyall Paul and Barnabas in contention but let us follow their Faith their hope zeale continencie their frequent and fervent praying their enduring of all crosses for the Name of Christ and their constancie in the profession of the truth to the last gaspe Neyther famine cold nor nakednesse imprisonment banishment sword fire fagot could draw them from Christ. Let us follow them in these things that wee together with them may follow the Lambe in the life to come VERSE 8. WHy they might have one Christ and wee an other they one doctrine and we an other That cannot be Iesus Christ the same yesterday and to day and for ever in the time of the law now in the time of the Gospell and so to the end of the world In former ages in this age in future ages The same in Essence without change In his promises never failing In his doctrine Christ is put for the doctrine of Christ 2 Cor. 3.14 Act. 15.21 Homer is often used for poetry Mars for warre Apollo for wisedome Bacchus for wine Hee was declared after one manner in the law in types figures sacrifices after an other manner now but alwayes the same Christ the head and foundation of the Church 1 Cor. 3.11 Agnus occisus ab origine mundi There is but one truth and doctrine of Christ professed by the godly in all ages therefore let us embrace that and persist in it to the end They embraced Christ so let us doe There is one Christ one Faith one Baptisme one Church none other foundation can any lay then Iesus Christ. Hee was the foundation of the Church in Adams time in Abrahams time in Isaiahs time in Pauls time in the law in the Gospell and shall be to the end of the world Abraham saw the day of Christ and was glad All that ever have beene saved were saved by Christ one GOD and one Mediatour betweene GOD and man There is no other under heaven whereby we must be saved Therefore let us continue in this one doctrine of Christ which yesterday and to day
require it we eate that which is on the Altar the Altar it selfe we cannot eat Therefore it is a figurative speech Which serve the Tabernacle that be servants unto it The direct meaning of the place is this we have a Sacrifice on an Altar Iesus Christ that was sacrificed on the Altar of the Crosse for us whereof they have no authority to eate that are still wedded to the Tabernacle and the rites of the Ceremoniall Law The Tabernacle and Christ cannot stand together If ye will needs retaine the shaddow still ye have no right to the Body If in this cleere light of the Gospell when Christ the end of the Law hath appeared ye will keepe the Law still then ye have no interest to Christ no benefit by him Gal 5.4 Therefore away with the Ceremonies of the Law The like may bee affirmed of the observation of any thing with Christ for the obtaining of eternall life either have Christ alone or have him not at all VERSE 11. THE confirmation of this proposition Where first the type secondly the thing signified by it They that served at the Altar could not eat that which was burnt The bodies of the beasts representing Christ were burnt without the host therefore they could not eate of them no more can they that now cleave to the Tabernacle eat Christ. VERSE 12. THE thing signified is Christ. Whereof the bloud of the beasts was but a type Not within the Citie of Ierusalem but without in the place called dead mens skuls as malefactors at this day for the most part suffer without the Towne and Citie the Gallowes stand without They that thinke to bee sanctified by any other thing than by Christ cannot have the benefit of his passion Iesus the Saviour of the world the Sonne of the High and eternall God Which otherwise could not be sanctified The bloud of Goats would not serve the turne It must be his owne bloud After a most base and ignominious manner he was crucified betweene two thieves He humbled himselfe to the death yea the death of the crosse O the wonderfull love of Christ Christs love should constraine us that as he hath dyed for our sins so we should dye to them We are redeemed from our old conversation not with silver and gold but with the precious bloud of Iesus the Son of God Let this constraine us to forsake our sins David would not drinke of the water for the which the Worthies ventred their lives and shall we drinke of the water of sinne which cost Christ his life Christ shed his bloud for our drunkennesse and uncleannesse pride malice c. And yet shall we wallow in them We lay not to heart the price of our redemption We forget the Lord that hath bought us Wee are bought with the bloud of God Acts 20.28 Therefore let us not serve the devill but him that hath bought us We are Christs not our owne he hath paid deerely for us even his owne bloud therfore let us serve him VERSE 13. THE Vse is double 1. A departure out of the world Without the Campe of this miserable world where wee have so many enemies This is enforced 1. By the example of Christ. When Christ went out of the Campe he bore reproach he bore his owne crosse a while till he could no longer for faintnesse he was nailed to the crosse shamefully reproached many wayes A Crowne of thornes in derision was set on his head because he said he was a King All that went by mocked him We goe out of the world two wayes actu at our dying day affectu in our life-time We are in the world but we are not of the world We are Citizens of the heavenly Ierusalem therefore our conversation must be in Heaven Let us goe out of our faire houses sweet gardens pleasant pastures Let us goe out from our sheepe and Oxen gold and silver wives and children Let us so use them as if wee were ready to depart from them The time must come when I must leave you all Therefore in the meane season let us goe out of them Let us set our hearts on nothing in the world but on God alone Let us use this world as if we used it not for the glory thereof fadeth away Yet for all that we are loth to goe out nay we dwell in the world continually we are in the world all the weeke long yea even on the Lords-day too We are like them Phil. 3. Whose belly is their God which minde earthly things the world the world nothing but the world Let Heaven goe whither it will If it were possible we would make our Tabernacles here as S. Peter would have done in the Mount Goe out of the world that is an hard saying who can abide it Let us follow Moses in refusing a Kingdome Monica whose song was volemus in coelum How must we goe out of the Campe of the world not dreaming to live in a paradise here but preparing our selves for afflictions being content to be reproached as Christ was We must not thinke to goe to Heaven in a feather-bed to sayle alwayes with a faire wind through many tribulations we must passe thither and be tossed with the winde of many reproaches by the way Christ was reproached and shall we imagine to goe to heaven without reproaches Let us arme our selves for the bearing of reproaches and let us in a manner glory of them I beare in my body the markes of the Lord Iesus It is better to have Christs markes than a purple gowne on our backs or a triple Crowne on our heads as the Pope hath and let this be a comfort to us our reproach if it be for Christs sake is Christs reproach If men mock us they mock Christ if they imprison us or kill us for his Gospell they kill Christ and let us suffer with him that we may be glorified with him VERSE 14. 2 IT is inforced by an argument taken from our estate and condition in the world If we have no time of continuance here then let us be content to goe out If a Tenant know that his lease is expired he must be willing to goe out Wee have not so much as a lease no not for a yeere moneth weeke day nor houre therefore let us be willing to goe out But why should we goe out of the Campe of the world The world is a warme nest and we have a long time to continue in it Nay we are deceived the Cities themselves are of no continuance the windes blow them downe the enemy may sack them and make them even with the ground waters may overflow them fire consume them many goodly Cities have beene burnt At the furthest they shall all downe at the day of judgement then the earth with the workes thereof shall be burnt with fire We our selves have no time of continuance in them The Major of a Citie dyes the Aldermen dye the Citizens dye there is dying of
that doe not minde the thing they looke upon their eyes are upon it but their minde is on another matter doe not you so but let your minde be wholly fixed on him look on him with the sharpe eye of your minde consider that in him All the treasures of wisdome lye hid he is a rich and plentifull Store-house in whom ye may finde all the Pearles and Iewels of wholesome doctrine in him there is salvation and in no other therefore all other teachers set aside listen to him When the Iudge of an Assises gives the charge all that be in the shire-house especially they that bee of the great Inquest consider seriously what is spoken When a Paul or Timothie standeth in the Pulpit Christ Iesus the Iudge of the whole World gives a charge by his Ministery and shall not we deeply consider it When the King makes a speech in the Parliament-house the whole House considers earnestly what he sayes CHRIST IESUS the King of Kings speakes to us in the Ministry of the Word yet few consider the excellent things that be spoken The Queene of Sheba considered Salomon well all that he spake or did Behold here is a greater than Salomon Salomon is but a foole to him Therefore let us diligently consider what he sayes If they were matters of no moment we were not to be blamed though we did not consider them but being of such weight as they bee touching the eternall salvation of our soules what mad-men be we that we consider them no better If one should talke to us of gold and silver we would consider what he sayes Christ speakes to us of that which surpasseth all the silver in the World yet we regard him not Let us consider him now that hee may consider of us hereafter when hee comes with his holy Angels VERSE 2. THEN he comes to the description of the party unto whom they must attend He describes him by two of his offices his Apostleship or Prophesie and his Priesthood As Rom. 15.8 he is called the Minister of circumcision so here an Apostle one that is sent Iohn 3.2 he was sent from God Gen. 49.10 of Shalach Shiloach Iohn 20.21 As my Father hath sent mee so c. He is an honourable Legate sent from God to us therefore let us give eare to him he is Apostolus Apostolorum the Prince of Apostles 2 The High Priest to performe all things betweene GOD and us to present our prayers to God as the High Priest did in the time of the Law and to make attonement betweene God and us by the sacrifice of himselfe on the Crosse. Pontifex pontem faciens so Christ by his passion hath made a bridge for us to goe to heaven therefore let us consider him and no other Of our profession that is of the Faith and doctrine which wee professe And if this be not a sufficient description of him in the end he names him CHRIST IESUS the annointed of God and Saviour of the world Hee is called an Apostle or a Prophet sent from GOD in opposition to Moses who was the most worthy Prophet among the Iewes and the high Priest in respect of Aaron which was the high Priest in the time of the Law The LORD IESUS is all in all therefore let us all listen to him Non quid hic aut ille dixerit sed quid Christus qui fuit ante omnes none in comparison with him none in competition against him The first argument which is first set downe simply then comparatively Hee is a faithfull Apostle or Prophet he hath delivered to us the whole counsell of God without the mixture of humane inventions therefore let us consider him To him that is to God the Father That made him that appointed him the Apostle and high Priest of us all that advanced him into this chaire of dignity 1 Sam. 12.6 Acts 2.36 He may be sayd to bee made of God in respect of his humanitie Gal. 4.4 but when the fulnesse of time was come God sent forth his Sonne made of a woman made under the Law As Moses so greatly renowned among you His fidelitie is set forth by the person to whom hee was faithfull by the place where 1 Timothy 3.15 1 Peter 2.5 The whole Church was committed to CHRIST So is it to no other He is the head of the whole Church in the time of the law and of the Gospell too Then he compareth him with Moses 1. In that wherein they were alike 2. In that wherein unlike wherein a dissimilitude betweene them As he was faithfull so was Moses in that they agree Num. 12.7 As CHRIST was faithfull in all the Church throughout the world So Moses was faithfull in all that part of Gods house which was in Israel they were both faithfull I derogate nothing from Moses let him have his due to the full Moses made the tabernacle rites sacrifices as GOD prescribed him CHRIST was faithfull delivered sound doctrine not mixed with the glosses of the Pharisees hee was faithfull to the death Fidelitie is a principall qualitie in a Minister and steward of Gods house Matth. 24.45 1 Cor. 4.2 VERSE 3. NAy in some respects hee is many degrees above Moses Moses in the estimation of the Iewes was the most rare and famous Prophet Ioh. 9.28 The Scribes and Pharisees sate in Moses chaire Matth. 16.14 None durst say hee was Moses they thought none comparable to him yet here he exalteth CHRIST above Moses that is the builder of the house is more honourable than the house CHRIST is the builder of the Church the house of GOD Moses was but the house nay a little part and parcell of the house therefore our Saviour CHRIST farre surpasseth him CHRIST is more glorious than the whole house then all in the Church of God therefore more glorious than Moses a piece of the house The reddition is more significant The builder of the house in all mens judgement is to bee preferred before the house hee is of greater estimation then the house for his wisdome wealth and power in building of it The workeman is more to be accounted of then the workemanship the potter more than the Pot. The Church is the house of the living God the principall builder of this house is our SAVIOUR CHRIST Matth. 16.18 upon this rocke I will build my Church inferiour builders under him as it were his men are the Ministers and Preachers the toole wherewith he buildeth is the Word the mortar wherewith he fastneth together the spiritual living stones in this building is faith the ground whereon this house standeth is the whole world for hee hath his chosen in all nations the time of building is this present life the wood and stones concurring in this building are all the faithfull in all ages they are all built from time to time by our Saviour Christ he built Adam Sheth Enoch and Noah before the floud Abraham Isack Iacob before the law was written Moses David Samuel
and all the Prophets he built the Virgin Mary his Mother Saint Peter Saint Paul and all the Apostles and hee buildeth us at this present day and will build all his Elect to the end of the world Wee that bee the Preachers together with him are builders Saint Paul and the rest of the Apostles were arch-builders yet our building is nothing worth of no force and efficacy without him Saint Paul may plant and Apollos may water but God must give the increase CHRIST said to Saint Peter I will make thee a fisher of men Matth. 4.19 Yet without Christ he could catch never a fish Luk. 5.5 So we may build till our hearts and hands ake and yet not lay one stone well in the building without the Lord Iesus By one Sermon of Peters three thousand soules were added to the Church Act. 2.41 yet Christ wrought at that Sermon else Saint Peters preaching had beene in vaine It was not so much St. Philip as Christ that built the Citie of Samaria as a glorious house for the LORD It was not Saint Paul but GOD which by the key of his holy Spirit opened the heart of Lydia to believe and it is Christ Iesus at this day that builds us up by the preaching of the Gospell As they say in the Psalme except the Lord build the house they labour in vaine that build it So may we at every Sermon except the LORD IESUS CHRIST build with the Preacher we shall never be a fit house for GOD Almighty Therefore let us all bee suiters to CHRIST that it would please him by his holy blessed and powerfull spirit to build us up daily more and more and to water all the Sermons we heare with the dew of his gracious spirit VERSE 4. HE doth illustrate it by a common received principle Mervaile not though I said the Church is built for every house must be built of some the Church is an house even the house of the living GOD therefore it must be built By whom Not by a mortall man but by the immortall GOD which is Iesus Christ. Christ 1 Cor. 3.11 is the foundation in respect of doctrine hee is the materiall and efficient cause of the building An house consisting of many stones and pieces of wood must have an artificer to put them together so the Church consisting of Iewes and Gentiles of all people in the world must be fastned together by the Lord Iesus Christ. The force of the Article is not to be omitted all those things whereof wee entreate appertaining to the Church the house of GOD. It is true that CHRIST built all things in the world as well as in the Church but that is impertinent to the scope of the place therefore it is fittest to restraine the universall particle to that which we have in hand As in the former Verse was contained the proposition of the argument So in this the assumption The builder of the Church is greater than Moses or the whole Church Christ is the builder of this house being the high and eternall GOD therefore greater than Moses and all the Church VERSE 5. THe second comparison What then Makest thou no reckoning of Moses Yes as a servant but not as the Lord and Master of the Church The Sonne and heire hath greater preheminence in the house then any servant Christ is the Sonne Moses the servant 1. The Sonne especially the eldest Son and heire is more reverenced in the house then any servant I will send my Sonne it may be they will reverence him Moses being a worthy servant in the house was greatly honoured in his time but CHRIST is honoured in all ages He was reverenced but of men CHRIST is worshipped by the Angels themselves the Angels came and ministred unto him Matth. 4.11 2. The servant abideth not in the house for ever there is change of servants almost every yeere Moses was in the militant Church but for a time hee served out his yeeres and went away CHRIST tarryeth in the Church for ever 3. The servant waiteth on his Master he sitteth not at the same boord with his Master as the Sonne doth So Moses was attendant on GOD but CHRIST sitteth at the right hand of GOD as equall in Majesty with him 4. The servant may look for his wages but he hath no right no title to the goods that bee in the house as the Sonne hath So Moses as a servant had his wages of Gods mercie that is eternall life but Christ hath right to the Church it is his possession 5. A servant may bee faithfull in some measure but not so faithfull as the Son whose the house is and all things in the house wherefore Christ farre excelleth Moses Both the parts are handled severally I doe not deject Moses when I set up Christ. Let Moses be honoured in his place and Christ in his He was no coozening and deceitfull Merchant but faithfull in all the house of GOD committed to his charge but how As a servant not as Lord of the house Saint Paul hath made choyce of the fairest word the Grecians have for a servant hee doth not call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ingenuous servant that in respect of that reverent estimation which he hath of his Master performes to him all the duties and offices that he can one that honours and reverences his master he was a most rare and honourable servant Wherein did his service consist in bearing witnesse to Christ. Which hereafter should be published in all Ages concerning Christ to the people as they were able to conceive of those heavenly mysteries Moses prophesied of CHRIST Deut. 18.15 and Acts 3.22 he wrote of CHRIST Iohn 5.46 he instituted many types and figures of our Saviour Christ as the Paschall Lambe the brazen Serpent c. Thus did he beare witnesse to CHRIST to the Gospell this was one speciall peece of service that he did So the Apostles were CHRIST's witnesses and so be the preachers at this day Here we may behold the antiquity of the Gospell it is at least as old as Moses which was the first Writer that we read of The Athenians thought it to be a new doctrine Yet it is as ancient as Moses nay as Adam for the doctrine of the Gospell was in Paradise VERSE 6. YE have heard what Moses was now see what Christ is And there is great ods betweene the Son and the Servant Christ was a servant too Isay 53. yet he served GOD as a Son not as a Servant A Son serveth his Father not in the house as Moses but over the House as the Ruler and Governour of the House Not over another mans house as Moses was but over his owne house the house was his owne therefore more reverence by many degrees is due to Christ than was to Moses If the people heard him with great attention much more ought we in the time of