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
speaking to them by his servant Moses Whereby wee are given to understand that one of the greatest things that provokes the wrath of God is the contempt of his Majesty in the preaching of the Word When they heard they provoked him to anger therefore take heede how yee heare if ye despise the messengers by whom God speaketh if ye regard not their word God will be mightily offended with you They made God bitter against them Furthermore whereas he saies some not all it teaches us that the word of God is never without some fruite some or other profit by it The thorny ground the stony the ground by the high way side received not the seed yet some good ground received it and brought forth fruit When the booke of the Law was read the hearts of all that heard it were not hardned Iosiahs heart melted at it The greatest part of the assembly at Athens the wise and learned Philosophers mocked at Saint Paul when he preached Christ and the resurrection yet some believed at his Sermon as Dionysius amongst the women to whom Saint Paul spake one Lydia believed Let this encourage us that be Christs Ambassadours our labour is not altogether fruitlesse we shall carry some sheaves or others into the barne of the Kingdome of heaven Though many in a towne where the word is preached provoke God to anger they heare and regard it not yet some there be in whom we may rejoyce and though there were none yet our reward is with God A fisherman is to bee commended for his painefulnesse in his calling though he get never a fish So God will reward us His Spirituall fishermen though we should not catch one fish in the net of the Gospell yet for the most part there be some in the worst towne that is that profit by the ministery of the Word these some though they be few shall be our crowne of rejoycing at the latter day Againe heere we see the estate of the Church militant the bad are alwayes mingled with the good Cockle and Corne in the field chaffe and wheat in the barne floore In this house there be earthen and golden vessels In the Church triumphant no uncleane thing all dogs enchanters c. stand without and are not admitted in but in the militant Church there be many dogs prophane persons as Esau was there is a Cain as well as an Abel a Saul as a David an Ishmael as an Isaac a Iudas as a Peter neither let us be discouraged at it It hath been so from the beginning and it shall be so till the day of judgment when Christ shall come to purge this floore of his Moses whom God used as his hand to carry them out of Aegypt God will not have those famous instruments to be buried in silence whom he hath used for our good the sword of the Lord and of Gideon S. Paul thankes Priscilla and Aquila and heere an honourable mention is made of Moses though he were dead long agoe We in England were lead out of the Spirituall Aegypt of blindnesse superstition and ignorance by Queene Elizabeth and other good Princes of worthy memory therefore let them bee remembred still with thankesgiving to GOD. VERSE 17. SEcond branch with whom he was grieved in the ninth verse the terme of forty yeares was annexed to their tempting of God heere the time that God was displeased with them But we have shewed that this is all one They with whom God was grieved are set forth 1. By their action 2. By their passion 1. By that which they did 2. By that which they suffered That persisted stubbornely in their sinnes and would not be reclaimed from them GOD is displeased with none but with them that sin against Him He strikes not as a blind man every one hand over head that comes under his reach all is fish that comes to his net he is angry with a godly man as well as with an ungodly man The Sodomites were destroyed but Lot was saved Sinne not and though thou dwellest amongst sinners yet GOD will not powre downe the Vialls of His wrath upon thee the soule that sinneth shall surely dye 2 By that which they suffered Whose members The parts put for the whole yet the word members is very emphaticall Come into a field where a sore battell hath beene fought and you shall finde heere a legge and there an arme one member in this place an other in that which is lamentable to behold So their members were scattered in the wildernsse some lay in this place some in that They fell some one way some another Some devoured by wild beasts some stung to death by Serpents some the earth swallowed up quicke some swept away with the pestilence They all fell in the wildernesse by one death or an other namely all the impenitent sinners It is to be restreined to them for Moses and Aaron and sundry others are to be exempted Gods wrath was not thus extreamely kindled against them All those that dwelt in their sinnes fell thus in the wildernesse The consideration of these temporall plagues inflicted on sinners should scare us from sin the water wherewith the old world was drowned the fire and brimstome that consumed the Sodomites the casting of Iezebel that filthy strumpet out of a window and the eating of her by dogs the hanging of Absalom by the haire of his head the fal of the tower of Siloam upon eighteen persons and the falling of the carkasses of the Israelites in the wildernesse Though we feare not hell because we see it not yet let us feare the arrowes of GODs wrath which he may shoot at us in this world and pierce us through If ye will not feare him because he can kill the soule which is the greatest yet feare him because he hath infinite wayes to destroy your bodies He can make the French Pox to eate up the body of an Whore-monger He can make the body of an ominous and malicious person to consume away to the very bones He can wash away the flesh of a drunkard He can give all our bodies if it please Him as foode to the foules of the ayre he can make them to lye rotting on the earth and not to have the honour of buriall as Iezabel and these in the wildernes but make us to be buried as an Asse is buried as it fell out to Iehojakim Therfore in respect of these bodily punishments at least let us feare God and take heed of displeasing him VERSE 18. THE third branch who they were that God by an oath excluded out of his rest he sayth not to whom spake he that would not be perswaded by all the heavenly Rhetorique he used but still persisted in their sins He doth not say them that heard him not they gave him not the hearing as we saw before but because they obeyed not they were shut out of his rest Obedience is better then Sacrifice Hearing is good to heare many Sermons is a
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
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
what Country man he was he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mundanus The whole world is my Country all Countries are alike to me Yet in truth wee have no Country in the world England is not our Country Heaven properly to speake is our Country as Christ sayes call no man father here on earth so call no Country your Country on the earth Now heaven is our Country so we must seeke it it is worth the seeking and we cannot have it without seeking seeke the kingdom of God We must seeke it by prayer reading of Scripture hearing of Sermons by godly and fervent desire of the heart by heavenly meditations Our whole life ought to be a continuall seeking of heaven but alas we seeke for silver and gold Sheep and Oxen houses and lands and let heaven goe we are like Aesops dogge that snatched at the shadow and lost the substance We seeke more for shadowes then for the substance all the weeke long we are seeking of the world and scant on the Lords Day no day in the weeke doe we seeke heaven VERSE 15. THis is illustrated 1. By a declaration of the Country which they sought 2. By the fruit and reward of their seeking Object They professed themselves strangers because they were out of their soile the land of Chaldea Sol. That cannot be the Country which they had longed after for if their minde had run on that they had opportunity and time enough to returne in they had leysure but they would not take it 1. He shewes what Country it was not which they sought VERSE 16. 2. WHat it was which is first described comparatively then plainly pointed out with the finger The reward 1. A favour or prerogative in this life 2. In eternall happinesse in the life to come Exod. 3.15 he is the God of the whole world in generall he is the God of the wicked for temporall blessings of the faithfull for spirituall and eternall He that is the God of the whole world is now the God of three men Chrys. It is a glory to servants to have a denomination from their Lords and Masters I am servant to such a Noble man but it is no honour for a Lord to say I am the master of such a poore man such a beggarly fellow is my servant yet God glorieth of us that hee is our God Master and Father He makes this a piece of his style as if a puissant Prince would be called the King of Pigmies He hath prepared Hebr. 13.14 Ioh. 14.2 They doe not merit it GOD in mercy prepares it for them When Vide Matth. 25.34 God prepares many excellent things for us in this world but none comparable to this He prepared the world as an house furnished for man at the first We can but prepare temporall houses for our Children Some by this City understand the Church which though it bee on the earth is called heavenly because her chiefest part Christ her head is in heaven and her conversation is in heaven Hyperius But they were in the lap of the Church already within the walls of that City they needed not to seeke that which they had Heaven then is better than earth it is better by many degrees Men chuse that which they thinke to be best we choose earth rather than heaven therefore in our opinion that is the better What fooles what dolts be we men are ready to change for the better who would not change a beggars cottage for a Kings Pallace a patcht Cloak for a Princes robe We say heaven is the better yet we are loath to change our dwelling on earth for it by our good wills we would tarry here still We say heaven is a better country then this but we would faine continue in the earth still Many a Child is ashamed of his Father when hee comes to great honour We were base and ignominious wretches yet God was not ashamed of us If a great man have a kinswoman that is poore yet if a faire and beautifull woman haply he will not be ashamed of her We are all fowle and black by reason of sin yet God is not ashamed of us and shall we one of another A King is not ashamed of a beggar and shall one beggar be ashamed of another Shall one earthen Pot though it be a little guilt and tipt with silver be ashamed of another earthen Pot Though thou beest a rich man and hast more silver and gold than thy brother yet be not ashamed of him thou art earth as well as he yee are Pots of one Potter Constantine was not ashamed of the Bishops the Angels are not ashamed of us they acknowledge themselves to be our fellowes and brethren and shall we be ashamed one of another Though he be never so poore a man if he believe in Christ be not ashamed of him 2. As God is not ashamed of us so let us not be ashamed of him though Christ be afflicted here on earth yet let us not be ashamed of him and his Gospell for if we be he will be ashamed of us when he commeth with his holy Angels How doth it appeare he is not ashamed of us because he disdaineth not to be called our God He doth not say to be called their Lord and Master but God I thank my God that we read often This comprehendeth all good things for this life and that to come happy are the people that be in such a case blessed are the people whose God is the Lord. The Lions shall be hungerbit but they that have God for their Lord shal want nothing that is good This may strengthen us against poverty sicknes and all calamities against sin Satan and death it selfe Will any child feare want that hath a rich and loving father our God our Father is rich heaven and earth are his he is most loving he tenders us as the apple of his eye therefore wee can want nothing that is good The Lord is our God our shield Protectour and defender therefore let us feare nothing If God be on our side who can be against us Nay this may comfort us against death it selfe From this one word our Saviour proves the resurrection he is not the God of the dead but of the living for all live to him Though we dye God is our God he will raise us up againe at the latter day and translate us into his kingdome This may be a pillar of comfort for us to leane upon that God is our God By what token doth he shew himselfe to be our God because he hath prepared a City God is an excellent preparer Hee prepared the world as an house well furnished against the comming of man into it he prepared a Table for the Israelites in the wildernesse he gave them water out of a stony rocke and Manna from heaven he prepared a kingdome for Hester when she was a poore banished maide hee prepared a Whale for Ionah when he was cast into the
justified sanctified delivered from sin and damnation and brought to heaven by the Priest-hood of the Levites then why did it not remaine still why was another Priest-hood substituted in the roome of it For the manner of the change the Priest-hood went not away alone but the fall of it was the fall of the law too and when I speake of the Priest-hood I speake of the law too for under it the people received the law Some translate the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto for unto it namely to put us in minde of perfection that was to comeby the Priest-hood of CHRIST The law was established to the people but that is further fetched and the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie under as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The law that is the ceremoniall law touching sacrifices washing observations of times and meats c. the law was given together with the Priest-hood it was an appendix to the Priest-hood therefore as perfection comes not by the one no more doth it by the other The people were lawified tied and bound with the fetters of the ceremoniall law If perfection had beene by them what needed there a further supply but there came another Priest-hood and an other law too therefore the former were imperfect 1. For the Priest-hood there arose another Priest of another order then the Leviticall Priests were they were of the order of Aaron this of Melchizedec Rise not by haphazard but by Gods owne constitution Deus natura nihil faciunt frustrà the wise and omnipotent GOD doth nothing that is needlesse and unnecessary If it had not beene needefull that another Priest should arise after the order of Melchizedec the Priest-hood of Aaron might have remained still If preaching had not beene necessary GOD would never have instituted preaching If the Sacraments had not beene necessary helpes for the strengthning of our faith God would never have ordained the Sacraments if wee could have beene justified and made righteous by our owne fulfilling of the law God would never have sent his Sonne into the world made of a woman and under the law for our sakes but God sent Christ into the world to fulfill the law for us therefore all our righteousnes is not worth a straw This is the Logick of the Holy Ghost and all wrangling Sophisters in the Church of Rome must yeeld unto it If Aarons Priest-hood could have perfected us Christ's Priest-hood should never have risen up in the roome thereof Wherein wee may behold the supereminent dignity of Christ his Priest-hood above the Aaronicall and Leviticall Priest-hood It cannot be denyed but that Aarons Priest-hood was most glorious As the Psalmist speaketh of the Church so may wee of it many glorious things are spoken of thee thou City of God many glorious things are recorded of the Leviticall Priest-hood There was a costly tabernacle a sumptuous Temple the wonder of the whole world there was an admirable Altar many oblations and sacrifices there were sundry Sabbaths and new Moones diverse festivall dayes the feast of unleavened bread of the blowing of Trumpets of Tabernacles of Dedication c. which were kept with wonderfull solemnity there were many washings and purgings for the clensing of the people Vid. Supra Therefore let us magnifie GOD for this our high Priest by whom wee have an enterance into the kingdome of heaven The high-Priest went into the Holy of Holies himselfe but hee carryed none of the people with him they stood without our high-Priest is not only gone into heaven himselfe but hee hath also brought us thither that high-Priest offered Bulls Calves Lambes for the sinnes of the people this high-Priest offered himselfe for us all Therefore let us honour and reverence this our high-Priest let us subject our selves to him in all things He that would not obey the high-Priest in the time of the Law was cut off And doe ye thinke we may lawfully contemne our high-Priest in the time of the Gospell Let us say to him as the people did to Iosua whatsoever thou commandest us that will wee doe Hee hath made us all Priests to GOD his Father that wee should offer up our selves our soules and bodies as an holy and acceptable sacrifice to him therefore let us shew our selves to bee Priests let us sacrifice the filthy Beast of uncleannesse the ugly and deformed beast of drunkennesse the insatiable Wolfe of covetousnesse the crooked Serpent of Craft and divellish policy the swelling Toade of pride and loftinesse the consuming beasts of envy hatred and malice let us offer up the sacrifice of praise to this our high-Priest all the dayes of our life in this present world that wee may sing praises to him with Saints and Angels for ever in the world to come As wee say Christ is our Priest so let us make use of it to our selves VERSE 12. VPon the change of the Priest-hood necessarily followeth the change of the law too The Iewes were stubborne defenders of the Ceremoniall law above all things they could not abide to heare of any change of it Some might reply and say though the Priest-hood bee gone yet the law may continue still Nay sayes the Apostle these stand and fall together they were instituted together chickens of one hatching therefore they live and dye together The Leviticall Priest-hood and the Ceremoniall law are relatives se mutuò ponunt auferunt He doth not openly say if the Priest hood be abolished then the law is abolished the Iewes being zealous of the law could not as yet indure that Therefore he mollifies his speech using a more soft and gentle terme if the Priest-hood be changed Yet in effect it is all one they changed as Festus and Felix did Felix went out of the countrey and Festus came in his roome So the Leviticall Priest-hood went away gave place to Christ's Priest-hood which is come in the roome thereof transposed put out of place altered Hee doth not say then by all probability there must bee a change of the law but of necessity it cannot be avoyded The morall law remaines still but the ceremoniall law vanisheth away with the Priest-hood As Christ is come into Aarons roome so likewise into Moses roome he is our Lawgiver as well as our Priest The Pope in his Decretalls applies this to himselfe but it is proper to our Saviour Christ. He may as well conclude from hence that hee is a Priest after the order of Melchizedec as that he hath power to make lawes as Moses had In this world there is nothing but changing The world is like the Moone that is ever changing like the Sea that is ebbing and flowing sometimes calme sometimes boisterous it never stands at one stay So the Priest-hood is changed instead of the Leviticall Priest-hood is established the Ministery of the Gospell Kingdomes and nations change The foure mighty Monarchies of the world are changed The famous Churches of Assia to the which Christ writeth that once embraced the
Gospell of Christ are now changed they now receive Mahomet for their God and Saviour England which was once rude and barbarous is now become civill and religious The time was when Church-men were the greatest men in this kingdome now the Lawyers carry all away but that naile of the Cart wheele which is now aloft may hereafter be in the dirt Daily experience teacheth us what changes there be in townes and citties A towne that had many wise and grave governours in it hath now scarce any that will looke to the government of the towne A towne which a whyle agoe was wealthy a great number of rich men in it in the turning of an hand becomes poore and beggarlie Men themselves change sometimes they love sometimes hate sometimes they are whole sometimes sicke one while in their thousands as Iob was shortly after scant worth a Groat Here is nothing but changing The Leviticall Priest-hood was changed and there shall be a change of the Ministery of the Gospell too the time shall come when as there shall be no Churches to goe to no Scriptures to read over no Ministers to preach to us and shew us the way to heaven for when wee be in the celestiall Ierusalem what need shal we have of the Ships and Charrets that carry us thither when we be in heaven we shall not need the ladder of the Ministery to climbe up into heaven Nay there shall be a change of the world it selfe the earth whereon wee tread shall bee changed this earth shall be burnt with all the workes thereof the Sunne the Moone the Starres the goodly firmament over our heads shall be changed they all waxe old as doth a garment and as a vesture shalt thou change them yet here is nothing but labouring for these changeable things these reeds feathers weather-cockes these fading flowers are the chiefest things wee seeke after there is moyling and toyling for these men are at daggers drawing for them all our striving and contending is about them as for the favour of God in CHRIST the blessed hope of our election and salvation in the kingdome of heaven few strive for them Peradventure wee wish to bee in heaven as Balaam did but we strive not for it as we ought to doe all that we hunt after is silver and gold houses and lands the trash of this transitory world but we seeke not for that which is unchangeable and lasteth for ever In other things wee cannot away with change we would not willingly take a piece of Cloth which wee know will change the colour We all know that this miserable world will change colour the glory thereof will fade away yet we are most greedy of it Who will buy an house that hee knowes will change and that speedily that stands to day and is ready to fall to morrow Such an house is this world yet there is nothing but beating our braines about it all things in this world are changeable therefore let us love them and use them as if we loved and used them not Let us especially long after that change when Christ shall change our vile bodies and make them like his glorious body where wee shall remaine with him without change for ever and ever VERSE 13. THe law being taken away with the Priest-hood hee comes againe to proove the change of the Priest-hood à pari The Tribe is changed therefore the Priest-hood The Leviticall Priests were all of the Tribe of Levi this is not of that Tribe but of another To whom these things are referred as to their scope and marke Spoken in the Psalme that is the promised Messias for the Iewes themselves confesse that the Psalmist speakes this of him Matth. 22. ver 46. Is partaker of another Tribe As the Levites did None of that Tribe did therefore he could not Did so much as draw neere to the Altar gave themselves to the Altar medled with the Altar Temple or Ceremonies All the Priests in the time of the law were of the Tribe of Levi Our Saviour Christ is a Priest as the Scripture testifieth of him thou art a Priest for ever after the order of Melchizedec yet he is not of the Tribe of Levi therefore that Priest-hood is abolished and Christ's Priest-hood is to continue another Priest is risen up that is not of the order of Aaron Christ pertaineth to another tribe whereof none served at the Altar The Altar being a principall part of the Leviticall service is put for the whole All the lawfull Ministers of the Old Testament were of the Tribe of Levi this is an axiome in this place Sundry of the Pharises which were interpreters of the Law were not of the Tribe of Levi. Saint Paul was a Pharisee yet of the tribe of Benjamin notwithstanding our Saviour wills the people to heare them therefore though Ministers are not such sometime as were to be wished yet so long as they preach sound doctrine they are to be heard that by the way What though he appertaine to another Tribe yet he may be a Priest after the order of Aaron nay for none of this tribe served at the Altar Every one in the Common-wealth of Israel might not bee a Priest though the Messiah came of the Tribe of Iudah yet none of that Tribe might serve at the Altar In an armie every one must keepe his station the common Souldier must not bee a Captaine unlesse he be called thereunto a Bow-man must not be a Bill-man unles he be appointed thereunto So is it in a well ordered estate every man must not presume to expound Scripture to Minister the Sacraments to bee a Preacher unlesse hee bee called as Aaron was Vzzah put his hand to the Arke when it was in danger of falling but hee was stricken with sudden death Vzziah being a King presumed to offer incense but he was a Leaper for it all the dayes of his life Then what malepart boldnesse is it for a private man to step up into the Pulpit and to take upon him without warrant to be as GOD's mouth to the people Yet some in a jolly humour have done it whom God hath punished one way or other None of the Tribe of Iudah served at the Altar Let every man abide in that calling wherein God hath set him Let us serve in those places which GOD in wisedome hath allotted to us But though they served not at the Altar yet they served in other functions none of what Tribe so ever of what condition soever must bee idle wee must all serve God in some place or other Some serve as Kings it is a service to be a King The Philosopher calls a King Servum publicum and the Lord himselfe calls David his servant when hee was a King Nebuchadnezar that mightie Monarch was Gods servant Some serve as Counsellours to the King for the good of the common-wealth some serve as Iudges some as Lawyers some as Merchants Clothiers Weavers Husbandmen c. We must all serve
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