come out then they murmure against God despaire of his providence and are ready to exclaime against God This was the Israelites fault and thus often times they tempted God in the wildernesse If they wanted water to quench their thirst withall then they must needs dye God was not able to provide them water If they wanted bread So they did likewise and in a pelting chafe were ready to stone Moses and Aaron Then they would back againe to Aegypt then they wished themselves dead as if the same God that had miraculously beyond the expectation of men provided for them heretofore was not able to doe so still So when some told them of the walled townes that were in the land of Canaan of the mighty Gyants that were in the Country in comparison of whom they were but Grasse-hoppers then they brake forth into this exclamation God is not able to bring us into this land wee and our Children shall perish in this wildernesse They had seene with what a strong hand God had brought them out of Aegypt how miraculously he divided the red Sea that the waters stood as a wall on both sides till they safely passed over yet for all that when they were in any difficulty then God was no body of no power or willingnesse to doe for them This was a vile tempting of God which highly displeased him But there is no reason why we should thus tempt God casting off the hope and confidence we have in him He is subject to no changes yesterday and to day the same for ever Men may change but God changes not a man may be strong to day and weake to morrow whole to day and sick to morrow rich now and poore afterwards alive now and dead a while after a man may love us this houre and hate us the next as Amnon did his sister therefore we may make a question of the helpe of man But God is one and the same continually not a shadow of turning in him his arme is never shortned the welspring of his mercy and goodnesse is never dryed up Therefore in all distresses let us trust in him though all worldly meanes fayle us in sicknesse and health in poverty and wealth in death and life let him be our pillar to leane upon The Prince that would not believe the plenty that GOD had promised was troden to death 2 Reg. 7.17 and the carkasses of these men that thus tempted God fell in the wildernesse therefore let us beware of incredultie As Faith is the best vertue so infidelitie is the greatest vice CHRIST could doe nothing among his owne kinsfolke because of their unbeliefe Shall any thing bee impossible with God Indeed that which he wills not that he cannot doe it is his will that CHRIST in respect of his humanity should be in heaven till the day of judgement therefore he cannot doe this make his body to be here on the earth The Papists set Gods omnipotency on the tainters and stretch it too farre as some bad clothiers deale with cloath But if God have once given us his faithfull promise to doe this or that let us believe it though all the world say nay to it God had promised to bring them into the land of Canaan though there were never so many blockes in the way they should have depended on this promise So God hath promised us the kingdome of heaven feare not little flocke it is your Fathers pleasure to give you the kingdome Luke 12.32 though now and then through weakenesse we fall into sinne though Satan and his instruments rage though we be sicke dye be buryed our bodyes consumed to dust and ashes yet let us certainely know wee shall have this kingdome This is amplified by an excellent meanes which they had to pull them out of this infidelity which was a continuall view and contemplation of the wonderfull workes of God although they saw my workes in the Hebr. they saw the Aegyptians drowned in the red Sea and themselves safely walking through it they saw the cloudy pillar conducting them day and night water gushing out of a stonie rocke Manna descending from heaven that the clothes on their backes and shooes on their feet did not waxe old many yeares together they might have felt with their hands the power and goodnesse of GOD protecting them yet they would not believe in him whereas the sight of Gods former workes should strengthen our faith in all future calamities That use did David make of the workes of GOD. The LORD delivered mee from the clawes of the Beare and pawes of the Lion therefore hee will deliver mee from this Philistim GOD was gracious to mee in such a sicknesse therefore hee will be in this GOD provided for mee when I was a child and could not shift for my selfe therefore hee will provide for me being a man growne GOD preserved mee in such a plague and pestilence therefore I will depend on him still when I was in such an extremity GOD helped me therefore he will helpe me still God delivered England in the yeare one thousand five hundred eightie eight therefore if England serve him hee will deliver it still When Queene Elizabeth the mirrour of the world was taken away we looked for a wofull day yet God gave us a joyfull day after it therefore alwayes let us trust to him let the sight of his wonderfull workes dayly before our eyes be as oyle to nourish the lampe of our faith that it never dye The last circumstance appertaining to this sinne is the time how long it continued they tempted and proved him 40. yeares though they saw his workes These words in the Hebr. are coupled with that which followeth 40. yeares was I grieved with that generation Yet there is no jarre betweene Paul and David for these two are convertible and depend the one on the other They be both true they tempted God 40. yeares and he was grieved with them 40. yeares If they tempted him 40. yeares then he must needs be grieved with them and if God was grieved with them 40. yeares then they tempted him so long so that the one cannot be separated from the other They dwelt in this sinne a long time and would not bee plucked out of it VERSE 10. THe punishment of the sinne Gods wrath was kindled against them In the end after hee had borne the burden of their sinnes many yeares together his wrath did breake out against them for it They were irksome and tedious to me I could beare them no longer after that I had striven with them fortie yeares when there was no remedy I cast them off God is grieved similitudinariè That rebellious that obstinate generation Hee was not grieved with their Children but with them The Children doe not smart for the fathers faults if they make not their fathers sins their own sinnes Their Children went into the land of Canaan though they did not Least it should seeme to be a griefe or anger without reason
like that Moses went in first they followed after as Iosephus writeth he as the Captaine they as Souldiers conducted by him Not by the witt devise and policie of their owne by the observation of the course of the Moone the constellation of starres or conjuction of planets but by faith Not they passed over by swimming by sayling by taking Ship c. but above art and nature they passed through They went not in a little way but passed through it Not a little shallow river but the great and deepe Sea Which by the colour might also strike a terrour into them being red as the fire terrifies men by the rednesse of it It was a corner of the Sea that parteth Arabia and Aegypt called red because the sand there was redder than in other places How not being somewhat wet at the least their feete and ancles but as if they had bin on the dry and firme land Exod. 14.22 This is adscribed to their faith At the beginning their faith was weake they cryed out like desperate persons without hope Exod. 14.11 but when they heard the promise of the Lord that he had said it when they saw the pillar of a cloud as a token of Gods presence with them when they beheld the waters driven backe by the rod of Moses then committing themselves wholly to the Lord they enter boldly into the red Sea This was a lively manifestation of their faith A weake faith at the first may prove a strong faith at the last 1 Sam. 27.1 Peter on the Sea There be three especiall things that commend their faith in it 1. That at Gods Word they would believe it hee said they should goe through the Sea they give credit to it Hath God spoken it Let us rest quietly in his word 2. The waters were on both sides on the right hand and on the left they might be in a continuall feare least they shold fall on them and overwhelme them yet through faith they go on and feare nothing 3. The Aegyptians followed them into the red Sea even there they were at their heeles this might have scared them Though we be not drowned in the Sea yet the Aegyptians may cut our throats and kill us in the Sea but through faith they likewise overcome that This was a supernaturall work if they had not had faith they could never have done it Faith is the best weapon to fight withall in all dangers the best bridge to passe over any river yea the Sea it selfe a coate of Maile in all battels All of them had not faith no doubt there were some unbelievers among them which went over for company and fashion sake for the saving of their lives they would venter with the rest but they had not a true and sound faith in the promise of God 1 Cor. 10.5 yet the fact hath the denomination of the better part There were many that believed therfore it is attributed to faith for the faithfuls sake the unfaithfull were kept from drowning The wicked in temporal blessings fare the better for the godly Every man must live eternally by his own faith but the unfaithfull in temporall blessings may fare the better for the faithfull The LORD blessed Potiphar for Iosephs sake It is like some bad ones were in the Ship some prophane Marriners wherein St. Paul sayled to Rome yet they were all preserved for Pauls sake So here the unbelieving Israelites were saved from drowning for the believers the world hates the godly and cannot abide to be in their company yet they escape many dangers for their sake This should cause them to make more of them than they doe Through faith the people went over Iordan the three Children walked in the middest of the fire Daniel continued safe in the Lions den Ionah came out of the Whales belly The nature of faith it leapeth over difficulties and followes God Through faith David said by the power of God I will leap over a wall If a man have the Kings passe-port he may passe all England over but if a man have faith he may passe all the world over through fire and water thicke and thinne Here we see that all creatures are servants to Gods Children all worke for them The Sun stood for Iosua The Starres fought for the Israelites against Sisera The fire durst not touch the three Children and here the water of the Sea is as a wall on both sides of the Israelites till they bee over If God bee with us who can be against us If the Lord of the house bee on our side will not all the serving men yea all creatures shall be on our side In the Israelites the Sea forgets her nature in the Aegyptians she exercised her nature 1. The cause of their destruction 2. The destruction it selfe Whereof the Aegyptians taking tryall why may not we passe through the Sea as well as they Why should it not give place to us as well as to them The Lord had hardened their hearts and they likewise went into the Sea Exod. 14.5 But what was the issue of it They were swallowed up by the Sea The waters turned backe on them they were all drowned not one escaped ut ne nuncius cladis domum reverteretur When the breath was out of their bodies the Sea cast up their carkasses againe and the Israelites saw them on the shoare wherby they might be the better perswaded they were dead and should trouble them no more Iosephus addeth that there fell raiâ—â— from heaven thundering and lightning The enemies of the Church may insult over it for a time as the Aegyptians made the Israelites their slaves and kept them in cruell bondage but at the lenght they shall drinke of the Cup of Gods wrath Iesabel was cast out of a window and eaten up with Dogs Herod was eaten up with wormes Sennacherib was slaine by his owne Sonnes The Aegyptians were overwhelmed in the red Sea Most of the Persecutors in Q. Maryes daies as Mr Fox reporteth came to a wretched and lamentable end Some ranne mad some stuncke above the ground while they were alive The rod may be aloft but it shall be hurled downe and cast into the fire Let this be our comfort we shall one day be conquerors over them all The Lord doth not onely meete with them but oftentimes in justice he serves them with the same sauce Iezabel spilt Naboths blood in the end her bloud was licked up with Dogs As Adonibezech had done unto 70. Kings so God rewarded him Iud. 1.7 The Aegyptians drowned the Children of Israel now they are drowned Some of the traytors that thought to have blowne us up with gun-powder were destroyed with gun-powder themselves Plutarke writeth of Hercules and Theseus that whom they sacrificed had sacrificed whom they hurled into the Sea had hurled into the Sea whom they thrust through with the Sword had thrust through with the Sword Let them take heed what tortures they put the godly unto the
thou not often looke upon it The world is the admirable picture of God Almighty in whom the treasure of all wisedome is hidde therefore let us behold it with admiration If the Tabernacle were now to bee seene which was of Aholiabs and Bezaleels making or if the goodly Temple that was of Salomons setting up were now to bee seene we would runne and ride many a mile to take a view of it The frame of the world set up by the wise high and eternall God surpasses them all yet we goe through it we looke upon it and it never carries us to the contemplation of the wisedome and power of GOD. The reason is because it is so common and ordinary a sight They that come first to London and looke on Pauls and Westminster upon the faire Tombes and costly ornaments that be in them are ravished with the sight of them but if they have beene there long they passe by them and regard them not So is it with us because we see the Sunne Moone and Stars the glorious curtaine of the heaven the birds of the ayre fishes of the Sea beasts of the field the goodly coate of the earth dayly which is better arrayed than Salomon was in all his royaltie because these are common they are not esteemed of us Let us remember they be the handy worke of God a glasse wherein we behold the everlasting God-head and in that respect let us view diligently and bee brought to the knowledge the feare and love of God by it that hath made all these things for our sakes VERSE 11. AS CHRIST had no beginning so he shall have no ending The heavens shall decay but not he Thus CHRIST is eternall without beginning and ending who as he is the beginning of the world being before it had a beginning So hee is the end of it who shall continue when it hath an end 2. He is immutable They are young and old so is not Christ he remaines alwayes in the same estate and condition All garments in the world in the end waxe old Deut. 29.5 So the whole fabricke of the world there is not that cleerenesse of light in the Sunne and Moone that there was not that force and strength in the Starres the earth is not so lusty and lively Old things are not wont to be had in any price or estimation who cares for an old paire of shooes that bee not worth the taking up Who regards an old Coate that hath no strength in it but is ready to be torne in pieces Who will give much for an old house the timber whereof is rotten and it is ready to fall on his head Now is the last age of the world it hath continued many thousand yeeres it is now as an old house an old garment that cannot last long therefore let us not be too much in love with it There was some reason why in former times when this building was new and strong when the coate and garment of the world was fresh faire and of good durance that men should set their affections on it but now when the beauty and strength of it is gone why should we be enamoured with it Let us use it as if we used it not and let us long for that day when both the heavens and the earth and we our selves likewise shall be changed and be translated with CHRIST into the kingdome of glory the heavens are most fitly resembled to a garment Observe the similitude and dissimilitude 1. A garment covers a man So doe the heavens 2. The substance of a garment must be before as Silke Velvet Cloth else you can make no garment but CHRIST made the heavens of nothing 3. A garment must have a forme or fashion So has this an excellent one 4. A garment stands in need of mending we need be at no cost nor labour in mending of this garment but CHRIST by the power of his providence upholds it VERSE 12. NOw this vesture of the heavens is spread abroad and cast as a mantle about us then it shall be folded up Esay 34.4 And all the host of Heaven shall be dissolved and the heavens shall be rolled together as a scrole and all their host shal fall down as the leafe falleth from off the Vine and as a falling figge from the figge-tree but CHRIST yesterday and to day the same for ever there is not a shadow of turning in Him He is the same both in respect of His essence and promise Properly to speake CHRIST hath no yeeres In the first or fortieth yeare of such a Kings reigne but CHRIST reigneth without yeares This is spoken onely for our capacity Such a King reignes so many yeeres and in the end hee dyes but Christs yeeres never faile The world it shall be changed Plato lighting on the bookes of Moses affirmed that it had a beginning but would not grant it should have an ending which opinion of his Aristotle confuteth for Omne genitum est corruptibile Democritus Empedocles and Heraclitus held that it had a beginning and shall have an ending yea some of them did speake of two destructions of the world the one by water the other by fire There shall not be consumptio but mutatio renovatio mundi 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeteribunt Marc. 13.31 Non peribunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transit 1 Cor. 7.31 Non interit 2 Figura mundi non natura 1 Cor. 7.31 the fashion of this world passeth away 3 As the old world perished by water so shall the new by fire 2 Pet. 3.6 but the substance of that perished not no more of this 4. It shall be delivered onely from corruption for the which it sigheth 5 There shall be new heavens and earth 2 Pet. 3.13 Apo. 21.1 6 As our bodies shall not perish but be changed of corruptible made incorruptible 1 Cor. 15. And as it is in the little world of mans body so it is in the great world Vid. Aug. lib. 20. de civ Dei cap. 14. 16. CHRIST remaines ever without any change or alteration either in respect of His promise or essence which may cause us both to put our trust in Him to believe whatsoever He hath sayd and to depend on Him as a strong and unmoveable pillar Kings and Princes dye our friends dye our fathers and mothers that were our stayes are taken out of the world but CHRIST the King and protectour of the Church continues for ever King Henry the eight is dead who banished the Pope out of England That worthy Prince Edward another Iosiah and favourer of the Gospell is dead Queene Elizabeth that famous Queene the wonder of the world while she lived a carefull and loving nursing mother to the Gospell is dead King Iames of Blessed memory a great Patron of the Church a just and a peacefull Prince is dead Yet CHRIST lives still His yeares faile not and He will alwayes provide for his Church and children When we heare any ill
1.20 From the testimony cited in the former verse he reasons in this They did not enter therefore some others shall for Gods promise shall take effect and not fall to the ground If a man having prepared a sumptuous dinner shall say if these dine with me then never trust me againe thereby we may safely collect that there bee others that dine with him Hath he said it and shall he not doe it They that shall not enter into this rest are described by a prerogative vouchsafed to them and by the contempt of that prerogative The Prerogative hath two branches the 1. is the preaching and manifesting of this rest to them 2. is the order of time in respect whereof they were preferred before others They were the first that had this glad tydings of peace offered to them yet they were stubborne froward and disobedient they would not beleeve GOD and his promise for that cause they never sate a foote into that rest Yet some there be that shal take possession of it namely they that believe in God heaven and earth shall passe away but not one jot of Gods word shall be unfulfilled Though diverse regard it not and thinke it to bee but a fooles Paradise yet undoubtedly some shall have it There be first that shall be last sayes CHRIST Many may have this priviledge to have the Gospell first preached to them and yet not be saved by the Gospell Christ gave commandement that his Apostles should beginne their preaching at Ierusalem The Gospel is the power of God to salvation to the Iew first Yet easier for Tyrus and Sydon at the day of judgement then for many of them We in England in this last age of this world have had the Gospell againe revealed unto us before a number of places in the world we even in these parts have had it a long time in most plentifull measure above and before sundry places in the land yet let us not flatter our selves in that Some of them that be still in darkenesse may goe to heaven before us Howsoever they that have the first offer which is a singular priviledge regard it not yet some out of all question shall have it Many come from the east and from the West and shall set downe with Abraham Isack and Iacob in the kingdome of heaven and the children of the kingdome shall be cast out into outer darkenesse Matth. 8.11.12 Those that were first bidden to the marriage would not come they made excuses yet the Lord sent into the high wayes and hedges and his house at the length was filled God is not tyed to any If the first refuse the last shall have it therefore while this rest is preached to us let us take hold of it and not reject it as the ancient Israelites did VERSE 7. 2. HEE proves it by the circumstance of time For David spake this a long time after they were setled in the land of Canaan by Iosua even foure hundred yeares after therefore he must needs meane another rest then the land of Canaan In David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hebr. 1.1 2. Not that voice that spake in the wildernesse but which soundeth now in the preaching of the Gospell Christ speaketh to us at this present day he that heareth you heareth me As if God did beseech you through us Therefore let us take heede that wee harden not our hearts against him VERSE 8. Iosua which was a type of CHRIST hath the same name with our Saviour CHRIST yet in a diverse manner Iosua was a Saviour for them in temporall things CHRIST in spirituall and eternall things hee saved them from the Canaanites earthly enemies CHRIST from sinne death hell and Satan spirituall enemies He gave them a land flowing with milke and hony in this world CHRIST gives us an everlasting habitation a celestiall paradise in the world to come If Ioshua had given them this rest then would not the Holy Ghost have spoken of another VERSE 9. WHereupon hee inferreth the conclusion 1. Introduced then confirmed Verse 10. There remaineth therefore By necessary consequence by the force and strength of reasoning A rest besides the land of Canaan wherein yee now rest In this place he reteineth the Hebrew word There remaineth a sabbatizing a keeping of a Sabbath in heaven for whom not for the people of the Devill but of GOD an holy nation a people zealous of good workes Many Atheists make a mocke at the kingdome of heaven The Preachers talke much of a glorious and wealthie kingdome which we shall have after this life but God send us wealth peace joy and pleasure in this world let them looke for that kingdome I but there remaineth a rest a Sabbath where we shall never be molested any more For whom doth it remaine and who be this people of God All nations in the world are his people by Creation but these bee his people by adoption whom hee hath adopted in his Sonne Christ Iesus whom he hath constituted a Prince and ruler over this people Rebels and traitours are not the Kings people they be the kings people that obey the Kings lawes 1. Every people is gathered together by some meanes or other a people is a collection of many men So we that are the people of God are gathered together with the trumpet of the word 2. A people gathered together must have lawes to rule them by otherwise they will soone be out of order leges à ligando because they are the bond that ties the people together otherwise they will range beyond limits even so Gods people have Gods lawes set downe in his word 3 Every people must have a King or ruler which is lex loquens even so the Ruler of Gods people is Iesus Christ they that will not have him to rule over them are none of Gods people 4 A people must have some Country to dwell in some in Denmarke some in France c. So the Country where this people dwell is the Church militant in this life and triumphant in the life to come 5 All people are distinguished by some outward habite and attyre French men goe not as English men Spanyards goe otherwise then Turkes c. So GODS people have the Sacraments to distinguish them Baptisme which is Christs marke and the Supper which is his Seale 6 People must live in obedience to the lawes of their King Traytors and rebels are not the Kings liege and loyall people So we that be GODS people must live obediently to Gods lawes If we be abominable swearers that rend GODS name in pieces contemners of his word if wee bee beastly drunkards and impure adulterers and adulteresses if we wallow in the mire of all sinne we are none of GODS people neither can we have any assurance of this rest therefore let us shew our selves by our workes to bee GODS people in this life that we may have this rest in the life
things Abraham gave tithe of all things to Melchizedec so ought yee to doe howsoever you flatter your selves to the contrary Our best workes are too often defiled with sinne many strange by-thoughts creepe into our minds while we are a praying we pray not with sighes and groanes of the spirit as wee ought to doe we preach not with such wisedome love zeale and power as we should we give not our almes so sincerely as becommeth us we receive not the Communion so penitently and thankfully as we should we heare not the word with such reverence and attention as becommeth us every one of us may knocke on our breasts after the best action we have done with the Publican and say Oh God be mercifull to mee a sinner I have no righteousnesse of mine owne to appeare before thee withall cloath us with the righteousnesse of thy deere Sonne the King of righteousnesse that wee may bee found in him to the everlasting joy and comfort of us all Let the Papists trust to the broken staffe of their inherent righteousnesse scoffing at the imputed righteousnesse of Christ but let us desire this righteousnesse By nature there is Warre betweene GOD and us hee is our enemie and wee his the flagge of defiance is displayed betweene us both Then in what a wofull case are we are we able to encounter with the GOD of heaven and earth that hath all creatures at his becke we must needs goe by the worst he can arme heaven earth and hell against us but here is our comfort IESUS CHRIST is our peace hee hath set at peace by the bloud of his crosse all things in heaven and earth This is the true peace indeed without the which wee can have no sound comfort there is no peace saith God to the wicked What peace said Iehu to Iehoram when as the adulteries of thy mother Iesabel are yet in great number Though a man have the world at will faire houses large lands ample possessions great bagges of silver and gold yet if his adulteries oppressions and other sinnes lye as an heavy loade on his conscience alas what peace can hee have hee is as the raging Sea that cannot bee quiet Achitophel had wealth enough yet because he was not at peace with God by Christ tooke a rope and hanged himselfe Iudas had money enough being the purse bearer and having lately received â—hirtie pieces of silver from the Scribes and Pharisees but alas his sinne vexing his conscience he could have no rest but became his owne butcher Therefore let us all desire God to give us an assurance in our hearts and consciences that wee are subjects appertaining to the King of peace and that Christ Iesus is our Peace It is a singular blessing to have outward peace to sit quietly under our vines and figtrees to have no leading into Captivity no complaining in our streets God hath beene wonderfull gracious to England these many yeares together and that for the admirable peace which it enjoyed we are to praise God that there be no tumults insurrections nor massacres that there is no sword of the enemies to devoure in the land but if in the meane season wee bee not at peace with God by Christ we are most miserable Therefore let us pray especially for this peace that we may be perswaded of the remission of all our sinnes in the bloud of Christ. This is most livelily represented to us in the Lords Supper The breaking of the bread sets before our eyes the breaking of Christs body for our sins the powring out of the Wine represents to us the gushing out of the bloud of Christ out of his Holy side for our iniquities therefore let us come to this heavenly banquet with broken hearts and contrite spirits with a true and lively faith in Christ Iesus the true King of peace that wee may be assured that Christ is ours so that whensoever death shall come we may say with Simeon Lord now lettest thou thy servant depart in peace for mine eyes have seene thy salvation This is that peace which passeth all understanding the God of peace give it to us all VERSE 3. THe thing concealed by Moses is the eternity of Melchizedec not in deed but in respect of Moses History Hee is introduced by him on the suddaine as if he came then presently from heaven and returned thither againe for Moses never spake of him before nor after His father and mother were not onely not knowne but they were not at all namely in the History of the bible Cujus neque pater neque mater scribuntur in generationibus Syr. otherwise he could not have beene a fit type of our Saviour Christ. He doth not say of yeeres but not so much as of dayes dayes goe before yeeres Melchizedec was without beginning of dayes quia hoc scriptum non est Christus quia non habet initium Chrys. Theoph. Nor end of life Not that he was translated as Enoch but because his end is not mentioned So Christ had no father in respect of his humanity no mother in respect of his deity He had kindred according to the flesh but not as God without beginning and ending as God Ioh. 12.34 This he applyeth Likened they are not the same but the one like to the other As the picture of the King is like the King so Melchizedec was as a picture of our Saviour Christ. Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing can overthrow it An immoveable Priest-hood a permanent Priest so was not Aaron and his posteritie Some have affirmed from hence that Melchizedec was not a man but something greater then a man Origen as Ierome testifieth of him Epist. 126. said hee was an Angell others that hee was the HOLY GHOST others that he was the great power of GOD yea greater then Christ because Christ is said to bee a Priest after his order Epiphan l. 2. cont haereses haeresi 55. Aug. de haeresibus c. 34. The same did Theodotus the Heretike avouch and that hee was the mediatour of the Angels praying for them as CHRIST doth for men Tertul. de praescrip adversus haereticos in fine Some have taken upon them to set downe his fathers and mothers name that his fathers name was Eracla his mothers name Astareth or Asteria Vide Epiphanium All these are confuted by the text 1. Hee is said to bee likened to the Sonne of God but nullum simile est idem 2. Hee is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not because hee had no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stocke or kinred but because there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no mention no commemoration of his kinred in the Scripture from whence ariseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 6. So Horace lib. 2. Satyr 5. sayes of one that he was sine gente because his nation was not knowne qui quamvis perjurus erat sine
which comes seldome is more reverenced 2. To signifie that CHRIST once entred into heaven for us with his owne bloud Verse 12. his one sacrifice once offered was sufficient this was called the feast of expiation and it was on the tenth of September only 4. With what he went The bloud of a young bullocke which he offered for himselfe Levi. 16.11 the bloud of a goate for the people Verse 15. That is illustrated by the end why the bloud was offered 1. For the expiation of his owne sinnes Verse 17. 2. For the sins of the people Verse 16. Here it is ignorances 1. A Metonymie for the sins committed in ignorance 2. It may be a Synecdoche one particular sin being put for all for all kinde of sins are reckoned up Levit. 16.16 Not one ignorance but many Ignorance is one chiefe and capital sin being put for all because it is the mother in some sort of all sin For in all sins we commit though we be endowed with singular knowledge our understanding for the time is blinded by Satan and our owne corruption Here we may see that ignorance is a sin Some Papists make a vertue of it she is the mother of devotion whereas in truth shee is the mother of destruction yee erre not knowing the Scriptures For the better explication of it there is a double ignorance the one negative the other privative As for that which is by negation when God in wisedome hath denyed to us the knowledge of some things it is no sinne to bee ignorant of them this ignorance was in Christ which knew no sin he was ignorant of the day of judgment but privative ignorance is a sinne for us to bee deprived by the fall of Adam of that excellent light wherein we were created this is a sin and may justly be required of us There was a sacrifice for sins of ignorance a prayer for ignorances Christ shal come in flaming fire rendring vengeance to them that know him not Therefore let us not sooth up our selves in our ignorances let us read the Scriptures heare Sermons confer with learned men pray to God to illuminate the eyes of our understanding that wee may be plucked out of the pit of ignorance dayly more and more 2. Here we learne that there is ignorance in the best of us all the High-Priest himselfe had ignorance in him and so hath the Pope by his leave which challengeth to himselfe the title of the highest Priest in the time of the Gospell It may be an axiome with them that he cannot erre in Cathedra docentis yet he hath filled the world with his errors Not the most profound Divine nor learned Preacher in the world but hath his ignorance Ezra was a perfect Scribe in the Law of the God of heaven yet he had his ignorance Apollos an eloquent man and mighty in the Scriptures had his ignorance he was faine to be put to Schoole to tent-makers to learne of them The Apostles themselves though in writing and preaching they could not erre yet they had their ignorances even after Christ his Ascension into heaven and the powring downe of the Holy Ghost on them St. Peter as yet was ignorant of the conversion of the Gentiles and it seemed a while as a Paradox to him All the learned men of this age as of precedent ages have their ignorances there bee many places of Scripture which our best commentators professe they understand not Therefore let none be proud of their knowledge but let us all bee humbled with the cogitation of our ignorance and mourne for it to our dying day Let us desire to be in that place where we shall see not any longer in a glasse as now we doe but face to face and have the full knowldge of God Almighty There is no man that sinneth not Noah a Preacher of righteousnesse yet he sinned Ezra the Priest of the High God of heaven yet he sinned all the Priests of the Old Testament had their sins and infirmities they offered for themselves as well as for the people The Ministers of the New Testament have their sins too Paul and Barnabas worthy Preachers were sinners they were at variance one with another St. Peter that famous Champion of Christ had his sin So have wee all Ministers and people therefore we must offer up the sacrifice of fervent prayer for our selves and for the people too It is Christ's prerogative to be separate from sinners all we have our sins He doth not say for the Idolatry of the people for the blasphemies of the people for the murders thefts adulteries of the people but for the ignorances of the people Ignorance is a grievous sin Remember not how ignorant I have beene of thy truth As ignorance is a great sin in all so chiefely in them that have the meanes For them to be ignorant that are nusled up in places where the Scriptures are locked up in an unknowne tongue is no great wonder for them in England to be ignorant where a Sermon once a quarter is not much to be admired but to live in a Towne where the word hath beene plentifully preached many yeeres together line upon line Sermon on Sermon catechizing c. this is wonderfull and they shall be inexcusable at the day of judgment Woe to thee Corazin c. woe to thee ô England ô Suffolke ô Barfold if the preaching and prayers had been in Constantinople that hath beene in thee they would have brought forth better fruits than thou Shall a man that hath eyes live in the open light of the Sunne and see nothing Shall a Child goe to Schoole five or sixe yeeres and learne nothing will you not grieve at it Some have been in Christ's Schoole ten twenty yeeres and yet they are ignorant of the principles of Religion Wee reade of some that could not tell whether there were any Holy Ghost or not and there be some it is to be feared in this towne that cannot tell what Christ is what is his person which are his offices what faith is c. A lamentable thing It shall be easier for Sodom then for Capernaum easier for them that live among Turkes and Indians then for us that sit in the lap of the Church and yet are ignorant Let us make much of the meanes come to Sermons cheerefully heare attentively look on the text mark the notes how they are derived out of it call them to remembrance when yee come home write them in the Tables of your hearts that yee may know God in Christ to the comfort of you all VERSE 8. NOw followes the signification of the typicall actions 1. Generall 2. Speciall Not Moses not I of mine owne braine but the Holy Ghost and celestiall Spirit by whom the Scriptures were written therefore yee may be bold to give credite to it Where there is 1. The Author 2. The thing signified In the Greeke it is but of the Holies yet that is put for the Holy
shall we passe through it Christ himselfe will be our leader in it As hee is both the sacrifice and the Priest so he is the way and the guide the way Hee doth not say an High-Priest but simply a Priest because there is no other sacrificing Priest save CHRIST in the New Testament Not a small one but a great one great in person being God and man great in power for heaven and earth are his great in goodnesse and mercy that will have compassion on our weaknesse and if we happen to faint he will support us by the way For his superiority and preheminence over the house of God that is the Church 1 Tim. 3.15 Heb. 3.6 Moses was over the house of God yet as a servant Hebr. 3.5 Christ as the Lord and King the commander in the house he over a part of Gods house in Iudea Christ over the whole house dispersed over all the earth All Ministers in some sort are over the house of God Who is a faithfull servant that his Lord may make rule over his house that bee over you in the Lord 1 Thes. 5.12 So Moses was over the house Yet a great difference betweene them and Christ. A noble man is over his house and his steward is over his house Christ as the Lord and owner of the house wee as his stewards to give you your meat in due season A singular comfort to all that be of this house that such a one as Christ is over it Some houses have tyrannicall governours which scrape all to themselves and have no care of them in the house Christ is not such a one he hath a loving and fatherly care of all in the house Some householders would provide for their house and cannot they want ability Christ Iesus that is over this house is both able and willing to provide all things necessary for us Therfore let us be of good comfort we shall not want the thing that is good The Church is God's house All England is the Kings dominion White-Hall is his Chappell so all the world is Gods empire but the Church is his house therefore let us behave our selves wisely and religiously in the house of God Will any make the Kings house and Ale-house to quaffe and swill in A brothel-house to commit adultery in and shall we that be in the Church the house of God be drunkards adulterers wicked and lascivious livers As wee bee in Gods house so let us demeane our selves accordingly VERSE 22. HAving such a wise loving and mighty Priest let us come unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely to God by him by the invocation of his name asking boldly all things necessary for this life and the life to come as also let us draw neere to him by an holy life and blamelesse conversation They that make an outward profession and deny him in their lives are farre from him the others are neere and walke with God as Enoch Some interpret it Let us draw neere to that heavenly Sanctuary which is opened to us whereunto we draw neere with a true heart But especially this is to be understood of prayer This drawing neere is not so much with the feete of our bodies as with the feete of our soules The way whereunto is chalked out to us and wherein our High-Priest directeth us for it must have relation to all that went before Now we draw neere to heaven by prayer and an holy life A true heart voyd of hypocrisie and dissimulation for God heareth not hypocrites though they make never so goodly a shew and have never so glorious words 2. An assured faith which purifieth our hearts Act. 15.9 there must be no doubting in faith Iac 1.6 Though thou beest as tall a man as Saul yet thou art not the neerer to heaven but if thou sendest many prayers to heaven and hast thy conversation in heaven then thou drawest neere to heaven Being sprinckled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to our hearts from an evill conscience There was a sprinckling water in the time of the Law made of the ashes of the red Cow wherewith the people were sprinckled Num. 19.9 their bodies were sprinckled with that but our soules must be sprinckled with the bloud of Christ. From an accusing conscience that our sins are washed away in the bloud of Christ. We should have no more conscience of sin Heb. 10.2 our consciences should no longer pricke us for sin because being justified by faith we have peace with God and there is no condemnation to them that are in Christ Iesus This afterwards breedeth sanctification 1 Pet. 1.2 There be many false-hearted wretches in the world such as Iudas was that kissed Christ and betrayed him at the same time there bee many that pretend love to religion and yet have none in them such were those Ezek. 14.1 Such were the Pharisees whited tombes and painted Sepulchers such were the Sadduces that came with a notable glosse to our Saviour Christ and there is a number of Hypocrites at this day that maske under the Vizard of Religion He that made the heart knowes the heart and will one day discover them to their shame Therefore if we draw neere to God let it be with a true heart least hee say to us as to them this people draweth neere to mee with their lippes but their hearts are farre from me If wee be falsehearted men though we carry never so glorious a shew God cannot abide us but if we be true-hearted men though there be many weakenesses and infirmities in us he will accept us in Christ Iesus Behold a true Israelite said Christ of Nathaneel There bee true Israelites and false false cloathes glasses clockes c. Faith is like the Moone sometimes at the full sometimes in the wane But seeing Christ hath merited our salvation God hath promised for Christ's sake to bestow a kingdome on us therefore let us not doubt of it That is to doubt of the sufficiency of Christ's merit and of the Word of God How shall wee come to this full assurance If our hearts bee sprinkled from an evill conscience by the bloud of Christ. By nature have we all bad consciences accusing us for sinne In many things we sinne all All those sinnes lye as an heavy loade on our consciences and make us to cry out ô my sinnes they will not suffer mee to bee quiet day nor night but being sprinckled in our hearts with the bloud of CHRIST we shall no more be vexed with the sting of an evill conscience because Christ hath dyed for all our sins Happy are they that be thus sprinckled Our hearts being sprinckled from an evill conscience our bodies must be washed with pure water It is not enough to have a good soule to God-wards though that is the chiefe but our bodies also must be washed with the pure water of the HOLY GHOST Our eyes must be washed from unchast lookes our eares from rash receiving of reports one against another our
greatest commendation that can be given of any that they dyed in the faith Whyle we live we are in the field and battle wee may receive many a wound from sin and the Devill but being dead we are conquerors have Crownes on our heads and palmes in our hands as it is in the Revelation Doth such a man live in the faith as Cornelius did when his prayers and almes deeds proceeding from faith went up into remembrance before God that is a thing to be rejoyced in yet such a man may have many a fall as David and Peter had Is it reported truly of any that he dyed in the faith such a man made a godly end that is the height of all commendation Wee cannot well praise a faire day before night because many stormes may be in it neither can wee give a man his full and perfect commendations till hee be dead Therefore this is registred of these fathers tanquam fastigium laudis the very top and crest of their praise that they dyed in the faith All good men have the like confession 1 Chron. 29.15 2 Cor. 5.6 Gen. 23.4 Abraham was a mighty rich man Gen. 24. Yet but a stranger and pilgrim David was a King yet but a stranger Hast thou faire houses large lands and ample possessions art thou a rich Clothyer a wealthy Merchant a Gentleman a Knight a Lord yet acknowledge thy selfe to be but a stranger there is a time when thou must part with all yea with a kingdome if thou hast it The very heathen confessed this The oratour could say natura dedit nobis non habitandi locum sed commorandi divorsorium this world is but an Inne it is no dwelling house Now if wee bee strangers on the earth as we must all confesse our selves to be then let us carry our selves as strangers 1. A stranger is no medler in the Country wherein he is he takes â—hat which is requisite for him hee lookes to his owne businesse but he doth not interpose himselfe in the affaires of the common-wealth he leaves them to those that be of the Country A stranger must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the heathen said Even so being strangers in the world let us meddle no more with the world then needs must But wee are drowned in the world our mindes are on the world all the weeke all the yeere long we meddle little with the Scripture with prayer heavenly meditations we are altogether in and about the world 2. Strangers must not thinke to beare sway in the Towne and Country where they dwell the naturall inhabitants will not digest that Gen. 19.9 the Sodomites could not endure that Lot should bee a King among them So we being strangers in the world must not make account to domineere in it to have all men at our controll wee must be content to be underlings here that wee may bee aloft hereafter the faithfull are often put to the wall and the wicked are Lords over them This we must take patiently because wee are strangers 3. Strangers and Pilgrims are wont to be abstemious 1 Pet. 2.11 a stranger a Travellour if he be a wise man doth not set his mind on feasting and banquetting hee takes a morsell and so away So being strangers here we must lead a sober life take no more of the world then will serve us for our journey wee must reserve our feasting till wee come to that place where wee shall eate bread with Abraham Isaac and Iacob 4. Strangers must looke for no great love for the most part they are hated in the Country where they bee and they are wished to be out of it even so the world loveth her owne we are not of the world we are men of another world therefore mervaile not though wee find little friend-ship in the world Dogges will faune on them that be of the house but they will barke at strangers flye in their faces and be ready to pull them downe so because we are strangers to the wicked no marvell though they barke at us and bite us now and then 5. Strangers have a longing desire to be at home If an English man bee in Spaine Turkie India hee thinks every day two till he be in England oh that I were with my Wife and Children with my friends and neighbours at home So being strangers in this world let us not make too great account of it let us desire to be at home in our heavenly Hierusalem let us say with Saint Paul I desire to be dissolved and to bee with CHRIST which is best of all But a number of us say in our hearts of the world as St. Peter of the Mount we are well here I would to God I might never goe from hence 6. Strangers do not hartily love that Country wherin they be they may love it in some sort but nothing to their owne Country so being viatores wee may take viaticum but let us not love the world let us use it as if we used it not This world must be as wormewood to us in respect of the joyes of heaven we may use silver and gold houses and lands but let us not love them Let the heavenly Canaan our native Country have all our love 7. If a stranger come to an Inne he looks about him and sayes this is a fayre Inne here I have a goodly Chamber I fare well for my mony but this is no place for mee to tarry in so wee should think and say of the world I have a convenient dwelling meat and drink enough I thank God I want nothing but this is not my place of abode I am but a stranger here all these things I must forgoe I would to God that this were deepely engraven in the hearts of us all that wee did effectually consider wee were strangers on the earth We say we are strangers but we live as Lords We say with that rich man Luk. 12. Soule eate drinke and bee merry thou hast goods laid up for many yeares Our lives and deeds bewray that wee thinke nothing lesse than that we be strangers A strange thing that strangers should be so bewitched with a strange Country as wee are with the earth VERSE 14. HEE insisteth in the proofe of the latter effect they seeke a Country out of the world therefore they are strangers Where 1. What manner of City it was which they sought 2. The reward for seeking of it The confirmation of it is by a collection deduced out of their owne confession They that confesse themselves to be strangers on the earth doe give notice to all the world that they look for a permanent Country in heaven and so dyed in that faith but these confesse themselves c. Ergo. Such base such contemptible things of this world manifest it to all With a fervent desire not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where they shall abide for ever This world then is not our Country Socrates is highly commended for his answer being demanded
one or other every day London Yorke c. are no Cities to continue in Many are taken away daily and GOD knowes when our turne shall be We must out of our Houses Townes Cities we cannot continue here long therefore let us goe out before in affection that when death comes we may willingly goe from all Yet a wonder it is to see how men dreame of a contiuance here and lay up goods for many yeeres as that rich man did and yet this night thy soule may be taken from thee O consider ye have no continuing here Many Townes-men many of thy neighbours be gone and thou must goe too thou knowest not how quickly therefore think upon that Citie which continues for ever Here we have none but seeke one it will not be gotten without seeking Seek the kingdome of God seek the things that be above Seeke it by prayer fasting reading of Scriptures heavenly meditations c. We are like Esops dog that snapt at the shadow in the water and let the shoulder of mutton goe that was in his mouth wee looke for shadowes silver and gold sheepe and oxen and let the kingdome of heaven goe which is the substance of all It doth not appeare by us that we seeke for any City to come we seeke to seate our selves to establish our dwellings here we care not in a manner for the life to come VERSE 15. THE second Vse is the Oblation of Sacrifices 1. of prayse 2. of beneficence 1. the Precept 2. the Exposition of it In the Precept these Circumstances by whom what when to whom wee must offer By Christ. Ioh. 16.23 1 Pet. 2.5 Apoc. 8.3 The Sacrifice .i. Spirituall 1 Pet. 2.5 of praise in it is included petition too The fruit alluding to the first fruits in the law The Rhemists interpret it the host of prayse .i. the Body of Christ in the Eucharist which the Fathers call the Sacrifice of prayse But then every Christian should be a Priest for all must offer this Sacrifice of praise This say they is the fruit of the Priests lips because by vertue of those words that come out of his lips the host is made When must wee offer continually In adversitie in sickenesse in death in prison as Paul and Silas did To whom God is the Fountaine of all good things Iac. 1.17 Therefore hee alone is to bee praysed To his Name .i. to the Glory of his Name Bellar. confesses that a Sacrifice belongs onely to God Infinite bee the occasions that may induce us to the offering of this Sacrifice Let us prayse God for our Creation after his owne Image in making us Lords over all his creatures for the goodly house and furniture of the world which in mercie hee hath provided for us the Sun Moone and Stars birds of the ayre fishes of the sea beasts of the field all are for us Let us praise him for our foode and sustenance How many creatures dye for us and yet wee are more worthy to dye then they Let us praise him especially for his holy Word the silver trumpet to call us to Heaven for our Sanctification by his Spirit Chiefely for our Redemption by Iesus Christ. If hee had not beene borne and dyed for us it had beene better for us wee had never beene borne Therefore let us praise God continually for him Let us praise him for our peace that there bee no warres in England no leading into captivitie no complaining in our streets Let us praise him for our health What a number bee sicke and wee are whole nay let us praise him for his fatherly castigations in correcting us in this world that wee should not be condemned in the world to come Thus did Iob Blessed bee the Name of the Lord. Wee can never want matter of praising of God yet this Sacrifice that ought alwayes to bee offered is seldome offered It may be we will praise God when wee come to Church with the Congregation but little enough at other times Praise yee him Sun and Moone sayes the Psalmist Frost and snow c. The very insensible creatures praise God in their kinde and wee that are endewed with sense knowledge and understanding praise him not The birds of the ayre are chirping betimes in the Summer mornings singing cheerefully to their Creatour when wee lye drowsing on our beds Paul and Silas when they were in prison at mid-night sang and gave thankes and shall not wee that have our libertie Let us stirre up our selves more and more to this dutie As his mercies never cease so let us never cease praising of him Worthy is the Lord from whom wee receive all good things for Soule and body for this life and that which is to come to receive all Honour and Glory c. VERSE 16. 1. THE Precept then the Reason Doe good to all chiefely to them of the houshold of Faith Gal. 6.10 and to communicate wee are not to keepe all to ourselves And forget not wee are ready to forget that With such as these be and with these too Phil. 4.18 Is well pleased Promeretur Meliùs est ut nos reprehendant Grammatici quà m non intelligant populi sayes Bellar. I but Divines will reprehend them nay GOD will reprehend them they breake Priscians head and Pauls too That is all one say the Iesuits If GOD bee pleased with good workes then they bee meritorious I GOD is pleased with the Saints in Heaven yet they doe not merit for when they have all joyes there remaines nothing for them to merit A number there bee that labour to gather goods but they doe no good with them Many a man of small abilitie doth more good in a Towne then some men of great wealth in the Towne Wee have not our goods for our selves alone no man liveth to himselfe nor dyeth to himselfe Yet now men are good for none but for themselves Thou gatherest for thy wife and children so doe the heathen so doe bruit beasts The birds build nests for their yong ones and an hen scrapeth for her chickens If thou beest a Christian thou must doe more good then so As thou art full of goods so thou must bee full of good workes as Dorcas was cloath the naked feed the hungry comfort the comfortles be a father to the fatherles an husband to the widdowes give to the Schooles of learning for the continuance of the ministerie and preaching of the Word doe good one way or other in the Towne and Countrie where thou dwellest If thou canst not doe good with thy purse doe good with thy tongue by exhorting others provoking them to love and good workes every way let us doe good especially with the goods that GOD hath lent us Let us shew our selves good stewards of them It is a more blessed thing to give then to take yet wee are all of the taking hand none of the giving Make yee friends of this unrighteous mammon If yee keepe all to your selves and doe
sicut Angelorum judicium fuit inexorabilius quà m hominum ita Ministrorum gravius erit quà m Laicorum Therefore let us be types and examples of all goodnesse to our flockes and as we are called the light of the world so let us bee lights indeede Let our light so shine before men that seeing our good workes they may glorifie our Father which is in Heaven Yet more particularly wee must examine our conversation in that speciall calling wherein wee be set The weaver labours in the loome the Merchant on the sea the husband-man is seldome from the plough and our plough must in a manner bee alwayes going ever looking to GODS husbandrie that is committed to us Many there bee that live honestly among their neighbours and are good house-keepers but they neglect their Cure I but innocens absque sermone conversatio quantùm exemplo prodest tantùm silentio nocet sayes Saint Ierome Episcopus est nomen operis Saint Ambrose compares him to a Bee that is ever gathering honey out of the flowers of the Scriptures Id componens arte oris sui and delivers it to the people Saint Chrys. is bold to say Necesse est Episcopum in singulos dies sementem facere ut ipsa saltem assuetudine doctrinae auditorum animi sermonem retinere possint Be instant sayes Saint Paul in season and out of season so often as we can for gifts of minde and body So often as the people can conveniently assemble together let the Ministers of the Lord cast forth the net of the Gospell and be drawing of some fishes to the shoare of eternall life Blessed is the servant whom his Lord when hee commeth shall finde so doing To him He will say come thou good and faithfull servant enter into the joy of thy Master O what an excellent thing is it for a minister thus to affirme with Saint Paul that he hath kept a good conscience in all things in his entrance into the ministery and in a faithfull wise diligent and religious exequution of his office to Gods glory and the benefit of the people such a one may sing for joy with the Swan when hee is ready to depart out of the world I have fought a good fight from henceforth is layd up for me a crowne of righteousness which the righteous Iudge will give me at that day It will play Ioab with us it will say nothing while the fact is a doing but when it is done it will cry alarme against us he himselfe will be most against us as the man that left Absalom hanging sayd of Ioab Therefore as Saint Augustine counselleth us let us obturare ei os in hoc mundo ne clamet contra nos in futuro let us doe nothing so neere as we can that may wound our consciences in this life that wee may make a comfortable accompt in the life to come Take heede of the thousand witnesses nay of the thousand armies as Luther calls it If thou beest arraigned of fellony murder treason at the barre of an earthly judge and but two witnesses come against thee Lord have mercy on thee thou art gone and how shalt thou quake before the barre of GODS tribunall seate when a thousand witnesses shall step out against thee then there is nothing to be expected but that fearefull voice goe thou cursed c. Wee of the Ministery are much subject to the tongues of men we are set on an hill and the eyes of all are converted upon us If there bee but a little spot in the face it is quickly espied and a great matter is made of it yea let us walke as warily as we can give no offence to any yet men will take offence and the best Ministers though living under the protection of a gracious Prince we may escape the clawes of men yet certainely not the best of us all can escape the jawes of men and let not that trouble us for if all could not give CHRIST a good word some sayd hee was a good man others nay but he deceiveth the people then let not us thinke that bee sinfull wretches to have every mans good word In all speeches and obloquies let us have recourse to our consciences and heare what they say of us If all the world commend us and our consciences condemne us we can have no comfort On the contrary side if all the world speake evill of us and our consciences speake good to us we need not to care for any of them all Let us remember that worthy speech of a worthy Father nec malam conscientiam sanat praeconium laudantis nec bonam vulnerat opprobrium criminantis We are wont to say if I have GOD and the King on my side I care for no man in England So may we say if I have GOD and a cleare conscience on my side I care for no man in all the world The Papists say it is unlawfull for a Minister to marry Some Protestants say it is inconvenient for Ministers to marry and indeed their maintenance being so small it is so yet for all that I say it is both lawfull and convenient nay necessary for all Ministers to marry for all without exception But wot ye to what wife namely to a good conscience If thou beest marryed to her if thou hast her at home to comfort thee in the house of thine heart though thy living be never so small thou shalt live marveilously well yea more at hearts ease then King Richard the third did in his Kingdome but if thou beest a minister and hast a Xantippe at home the worme of conscience gnawing on thee for they bad comming to thy Benefice for thy bad living in the same si inde te eijcit fumus malae conscientiae alas poore man whither shall thou goe wilt thou run away from thy selfe whither soever thou goest thou carryest thy conscience with thee and that will keepe a yelling against thee in domo in foro in mensa in lecto and in all places Wherefore let us all be assured that we are at peace with our conscience that wee have this loving Wife to cheere us up wheresoever wee bee what is our rejoycing sayes Saint Paul save the testimony of a good conscience Let a man be lying on his death bed let some say to him remember man what faire and beautifull houses thou hast what goodly Lordships what lands and possessions what bags of silver and gold remember in what credit honour and reputation thou hast lived on the face of the earth will this comfort him thinke you truely but a little But if his conscience say to him as Hezekiahs did to him remember that thou hast walked before the Lord with an upright heart this will comfort him and make his heart to skip for joy in his belly recta vita esca conscientiae a good life is the meate of the conscience Live well in thy calling this is meate and drinke to thy conscience this shall comfort