he shewes the equity of it they were a blind ignorant and perverse people that would not heare mee therefore I was worthily grieved with them They are a vagrant and wandring people straying out of the way He doth not say they have erred but erre continually erring ever Not in their outward lives and conversations only but in their heart which carryeth the whole man after it there hee points out the fountaine of this sin the corruption of their hearts If the heart be blind the whole man must needs be blind Wayes that is my lawes and commandements These bee the wayes wherein wee ought to walke or my workes quia per ea ad nos venit to impart his benefits to us and to open himselfe to us They had meanes enough to come to the knowledge of my wayes my servant Moses and others were ever teaching of them but they willingly continued ignorant and would not know my wayes For this cause I have cast them off this is that corruption which is in us all by nature an ignorance of the will of God that carries us from Gods wayes to the Devils wayes Ephes. 4.17 18. Yet there is in men a double ignorance the one is simplex insita the other is composita affectata All by nature erre and are drowned in ignorance Paul saw at Athens an inscription on an Altar ignoto deo but many of them if God send the candle of knowledge amongst them skip for joy and imbrace it with both armes Others though they live in those places where the light shineth before their eyes where there is continuall preaching yet they remaine ignorant still some through carelesnesse and negligence not regarding it others even upon will and stomacke they close up their eyes and will not see the light Such were many of these Israelites they would not know the wayes of God A fearefull thing to live in the Church where God is preached and not to know him VERSE 11. WHereupon God proceeds to a definitive sentence against them which he ratifieth with an oath Seeing they be such an obstinate people hee doth not say but sweare not in sport and merriment but being much moved hot and angrie against them for their sinnes If they shall enter Constructio est defectiva ad modum irati qui truncat verba sua it is a passionate speech when a man is so moved as that hee cannot bring forth his words an usuall Aposiopesis Something must be supplyed If they shall enter into my rest let mee be counted no GOD let mee never be believed hereafter The suppressing of these imprecations doth argue that they should bee seldome used by us So did Abram Gen. 14.22 Christ Mar. 8.12 Saul 1 Sam. 14.44 whereas we in our anger cannot containe our selves but furious speeches come by and by out of our mouthes If I be not even with him I pray God I may sinke where I stand never enter into the kingdome of heaven c. We should not be so rash in producing of them God as ye see sweares so may wee doe if we could keepe our selves within those limits that he did 1. God sweares seldome the Scripture doth not bring him in swearing often at every word as we doe 2. When God sweares it is by himselfe by no creature wee sweare by bloud wounds fire bread cheese c. 3. It is a matter of weight that makes God sweare he doth not sweare upon every trifling occasion as wee doe it was a matter of importance that made him sweare now even the establishing of his justice that men should beware how they provoke him by their sinnes 4. God sweares not rashly in heat and choller as wee doe if our bloud be stirred then wee sweare vengeably Though it be here said hee sware in his wrath yet it was a just and advised anger not a cholericke furie as ours is There bee two things that make God sweare the one is the confirmation of his mercie and gracious promises to his Children Hebr. 6.17 The other is the strengthning of his justice and threatnings against the wicked as in this place and let us beware when God sweares If the King doe not only say such a man shall dye but sweares to it then there is little hope of life for him God hath not only said but sworne that all contemners of his word that harden their hearts against it shall perish eternally Therefore there is no dallying let us looke to it An horrible sinne that wrings an oath from God It is called his rest because he in his eternall counsell prepared it for them and promised it to them long agoe and it was he that brought them into that rest This rest is double 1. The Land of Canaan which is called a rest in regard of their continuall toyles and turmoyles in the wildernesse where they were alwayes molested with flitting up and down but when they came into this land they should rest Heere they rested under their Vines and Figtrees hence it hath the name of rest 2. By it also is meant the Kingdome of Heaven where wee shall rest with Abraham Isaac and Iacob for ever Now were all they that dyed in the wildernesse excluded from that rest too no. Moses never came into the Land of Canaan yet he came into the Kingdome of Heaven I dare not say that all that were overwhelmed with the flood went to hell nor that all were deprived of the celestiall Canaan that missed of the earthly but the wicked persisting in their sinnes without repentance undoubtedly lost both The cause why they were deprived of this rest was their stubborne contempt of God in his Servant Moses speaking to them from time to time He perswaded them by a true and lively faith to depend upon God assuring them that as he had promised them the Land of Canaan so what difficulty soever came he would one day put them into a peacefull possession of the Land but they would not beleeve it when any thing crossed them then they would goe to Aegypt againe Therefore let us take off that sinne that we be not partakers with them of the punishment As Christ said behold a greater than Salomon is heere So say I of the ministery of the Gospell a greater than Moses is heere If the ancient Israelites lost the land of Canaan and some of them the Celestiall Canaan too for despising Moses and for murmuring against him and grieving him how shall we escape that contemne Christ the Apostle and High Priest of our profession which is so farre greater than Moses as the Sonne and heire of the house is above the servant in the house Christ spake by Saint Paul and the rest of the Apostles in their time and he speaketh by us which are His Ambassadours at this day therefore harden not your hearts against his preaching least he shut you out of his rest but reverently embrace his preaching let Christ enter into your hearts by His Word
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
their owne countrey as Themistocles Howsoever God dealeth with us in this world wee shall have an abundant recompence in the life to come therefore let us goe whithersoever Gâ—d shall call us as Abraham did he that forsaketh not father and mother houses and lands nay he that hateth them not for Gods sake is not worthy of him VERSE 9. 1. THe manner of his abode 2. The cause of it 1. Factum the fact 2. Motivum the motive that stirred him to it The land of promise which was so called because it was promised to him by God and that often Hee went not backe againe in a discontented minde but though hee found few outward encouragements to tarry yet hee stayes by it The manner of his abode is set forth 1. By the quality of the place 2. By the forme of his habitation How did he abide in this land not as a Lord and master in it but as a stranger it was a strange Country to him he had no house no land in it no not the breadth of a foot hee was faine to buy a piece of ground to bury his Wife in It was inhabited by a strong and mighty nation that were meere strangers to him This might have shaken his faith Is this the Country that I and my seed shall have what likelihood is there of it yet by faith he abode in it wayting for the accomplishment of Gods promise 2. What was the manner of his dwelling in it he dwelt not in a stately and magnificent Citty in a strong and defenced Castle in a costly and sumptuous house not in a Tower the height whereof reached to heaven as the Tower of Babell did not in one tent but in many remooving his tent hither and thither He dwelt in tents that were soone set up and soone pulled downe againe partly because he might be at Gods call ready to remove when hee would have him as indeed Abraham was a continuall flitter partly also because hee knew his seed should goe into Aegypt and the time was not yet come when he should have a full possession of the land of Canaan Therefore in the meane season he contented himselfe with Tents In commemoration whereof they had the feast of Tents or Tabernacles Yet he kept great hospitality in his Tent a poore house yet a rich house keeper hee sate of purpose daily at his Tent doore as a bell to toll strangers and passengers to him It was wont to be said golden Chalices and wooden Priests so now a dayes it may bee said golden houses wooden house keepers a great house a large house yet little meat in it It may be sufficient for themselves strangers nay neighbours seldome drinke of their cup a great sort of brave chimneys but little smoake in them many a Noble mans house scant smoakes once in a yeere Cornelius a Captaine had no stately house yet his almes were great Gaius had no glorious house yet an hoast to the whole Church wheresoever we dwell though in a Tent or booth yet let us doe good with that which wee have as Abraham did our house shall be the better blessed for it Abraham dwelt in a Tent yet GOD protected him from all enemies and dangers Wee never read that thieves brake into his Tent and spoyled him of that which he had In a tempest thundering and lightning the Tent was not set on fire It is better to bee in a poore cottage under Gods wing than in a magnificent Pallace without his favour Ahaziah dwelt in a sumptuous building yet hee got a fall that cost him his life Michah had a strong house yet the Danites came and tooke all in his house Lot had an house in Sodom Abraham had but a Tent yet Abraham was safer in his Tent then Lot in his house GOD kept Daniel in the Lions denne the three Children in the fiery furnace Ionah in the Whales belly hee preserved Abraham in his Tent and hee will for ever keepe his Children in the meanest Cottage in the world The manner of his dwelling in the land of promise is illustrated by his companions not he alone but Isaac and Iacob Whether he and they dwelt together in Tents at the same time cannot bee defined If wee respect Abrahams age they might for hee lived after Isaac was borne seventy five yeeres and after Iacob was borne fifteene yeeres yet whether that be the meaning of the Holy Ghost or not I dare not affirme they in their time dwelt in Tents as Abraham did in his time because the promise was made to them all to Abraham and his feed They were intailed in the promised land with their father The Canaanites had Cities and beautifull houses to dwell in Abraham Isaac and Iacob dwelt in Tents the wicked may have fairer dwellings in this world then the godly Now wee have sumptuous and magnificent buildings immediately after the floud they erected a Tower the height whereof reached to heaven The Canaanites had townes and Cities that were walled up to heaven Ahab had his Ivory pallace Nebuchadnezar his stately Babel There are many gay buildings in all places but as CHRIST said of marriage from the beginning it was not so What manner of house did Adam and Eve dwell in Abraham Isaac and Iacob these worthy and renowned Patriarcks dwelt in Tents and incommemoration hereof there was instituted among the Iewes a feast of Tents and Tabernacles which was kept with great solemnity by the space of seven dayes they sate in Boothes Let us not be too carefull nor too curious about our dwellings Our Saviour Christ the Lord of all had not an house to hide his head in at his dying day he commended his mother to Saint Iohn who tooke her home to his house There is as free a passage to heaven out of a poore beggarly Cottage as out of a Kings Pallace Let us not spend too much cost about our earthly houses but labour to build up our selves as houses to God in this life that when we must remove out of these buildings be they greater or lesser we may be received up into that house that is made without hands in the life to come GOD doth not immediately performe his promises hee will exercise our faith and patience in the expectation of them This land was Abrahams now by promise yet his seed had not the possession of it many hundred yeares after yet Abraham by faith waited for it he that believeth will not make hast Wee must not be too hasty but tarry Gods leysure So the heavenly Canaan the kingdome of heaven is ours by promise feare not little flocke it is your Fathers pleasure to give you the kingdome yet we must passe through many tribulations into this kingdome Let us with patience beare them all and at the length though it be at a long runne first wee shall bee sure to be partakers of it for heaven and earth shall passe but not one title of Gods Word shall fall to
us shake them off as St. Paul did the Viper and say what have I to doe with you my God must be dearer to me then you all Because the kingdome of Aegypt and Gods glory could not stand together Moses refused a kingdome then let us be content to forsake a Lord-ship a small quantity of ground a simple house a little silver and gold for the Lord whatsoever we have be it more or lesse let us count all as dongue for Christs sake In the time of prosperity let us weane our selves from the pleasures and commodities of this life that in the time of tryall and persecution wee may not bee glewed to them as the young man to his riches but may be willing to forsake all for Christs sake and so much the rather because wee know not how nigh tryall is how soone the wind of affliction may rise and make a difference between them that love Christ and his Gospell sincerely and betweene them that love this present world as Demas did If wee have but a little house and land one hundred or two hundred and should bee loath to leave it for CHRISTS sake how would wee leave a kingdome for him as Moses did It must bee Gods worke not our owne Therefore it is said that Moses did it by faith he did it not by any naturall strength or power by vertue of education though he had famous Schoolemasters and was trained up in all the learning of the Aegyptians he did it not by the advice of any witty or politick Achitophel he did it by faith Faith in the promised Messiah mooved him to it As Abraham saw the day of Christ and was glad so Moses saw Christ and the kingdome of heaven by the eye of faith this made him not to set a rush by the kingdome of Aegypt I shall be heyre of a far more glorious kingdome then a straw for Aegypt The kingdome of Aegypt lasts but a while death one day will remove me from it but I shall have a kingdome that cannot be shaken that endures for ever and ever Therefore let Aegypt goe If wee have a true and lively faith in the promises of God a sight of the joyes reserved for the faithfull in the life to come it will withdraw our mindes off from these earthly things A worldly man can never doe it he will say it is good sleeping in an whole skinne a bird in the hand is better than two in the bush I know what I have here I cannot tell what I shall have afterwards but faith is an evidence of things that are not seene This caused the Martyrs in Queene Maries dayes some to leave their Bishopricks as Cranmer Latimer Ridley some their lands and great revenewes as the Dutches of Suffolke some their liberty some their Country for the Gospell and if we have a true and lively faith indeed it will make us to leave all for a good cause therefore let us make this prayer Lord encrease our faith let it bee so strong as that neither riches honour nor any thing else may separate us from thee When not when hee was a Child for then it might have beene deemed to be want of witt and discretion as Children refuse gold and take Apples but when he was great of a good and convenient stature about fourtie yeeres of age when he knew well enough what he did he did it not puerili temeritate sed judicio virili when he was in the prime and flower of his yeeres Young men about fortie are most fit for honour and promotion This may be an admonition to young men to consecrate their best yeeres to the Lord. Wherewithall shall a young man clense his wayes I write to you young men sayes St. Iohn Timothy was exercised in the Scriptures from his Child-hood We read of a young man in the Gospell that said he had kept all the Commandements from his youth he was no swearer blasphemer rayler fighter quarreller stealer cutter whoremonger but our young men cannot abide to heare of godlinesse tell them of forsaking of pleasures and honour as Moses did they cannot abide to heare on that eare As the Devill said to Christ why commest thou to torment me before the time So this is a torment to them When they be old they will thinke of Religion in the meane season they will bee swash-bucklers as Lamech haters as Esau Ruffians with Absalom they will follow their lusts with Amnon It seemes a paradoxe for a young man to be a Martyr to leave the Court the honours and pleasures of this world as Moses did VERSE 25. WHy did hee refuse to be called the Son of Pharaohs daughter did she refuse him or was he in hope of a better kingdome in the world no verily it was put to his owne choyse hee was not compelled to it neither the King nor his daughter gave him over but he gave them over How did he choose it not halfe against his will but rather he had rather a great deale have this than that Which is amplified by the thing elected and rejected What did hee chuse to suffer adversity rather than to reigne in glory Electio ex duobus ad minimum here two things were propounded to Moses choyce pleasure and paine the one is welcome to all by nature the other abhorred of all by nature yet Moses chuses paine and refuses pleasure To Hercules appeared virtuâ— and voluptas the one horrid promising labour and sorrow yet hee chose it A travellour sees two wayes the one fayre that leadeth him quite another way the other fowle that carries him to his journeys end hee chuses rather the fowle way because it is most commodious for him Pharaohs Court was a fine and delicate way the afflictions of the Israelites a foule way yet because that lead to hell this to heaven Moses rather chose it this was not the worke of nature but of faith He chose to be afflicted to be evilly intreated malis premi As if a man should refuse honey and take worme-wood before he lived in honour and dignity now hee chose to live in contempt and disgrace before hee was at a table every day furnished with all delicates now hee comes to his leekes and onyons with the Israelites before he was in all jollity now in all affliction The affliction is illustrated by the companions with whom hee was afflicted and they were the people of God Affliction simply is not to bee chosen but affliction with the people of GOD that is the sugar that sweetens afflictions To bee afflicted with thieves for theft with Traytors for treason with Idolaters for Idolatry hath no comfort in it but to bee afflicted with Gods people is full of comfort for Gods cause he had rather be afflicted with Gods people then to live with the Aegyptian Courtyers in Pharaohs Court which were none of the people of God Then to have the temporary fruition of sinne But the word importing such a fruition as is joyned
Righteous man a true dealing man So some as Zacheus had faith he wrought righteousnesse the one halfe of his goods he gave to the poore and restored foure fold where he had done wrong but now men make profession of faith but have no righteousnesse The first table hath eaten up the second Men will not sweare not commit adultery in some sort they will keepe the Lords day they will come to Church heare Sermons talke of religion but come to the duties of the second table they make no conscience of them they will lye cozen flatter dissemble oppresse the fatherlesse deale unkindly and unmercifully with widdowes grinde the faces of the poore wring from their neerest and deerest by hooke and crooke a manifest argument they have no faith Luk. 1.6 for a faithfull man is alwayes a righteous man and he that loves God will love his brethren else he is a lyar and all his religion is in vaine The very Turkes and heathen that never heard of Christ are more full of the workes of righteousnesse then we There is more upright and mercyfull dealing among them then among Christians therefore they shall rise up in judgement against us at the latter day wherfore let us ad vertue to our faith that as we are faithfull so we may be righteous in our dealings 3 They obtained the promises that is some particular promises made to them As the Israelites had the possesion of the Land of Canaan promised to them Caleb had a speciall portion in it Ios. 14.13 David obteyned the Kingdome promised to him Abraham a Son when he was an hundred yeers old but that generall promise concerning Christ and eternall happinesse in soule and body in heaven together they obteyned not yet they were faine to waite a long time for these promises and endured much in the meane season There is a Kingdome promised to us Luk. 12.32 By faith we shall obtaine this promise if we can be content by many tribulations as God hath appointed to enter into it 4. They stopped the mouthes of Lions Samson Iudg. 14.6 not with his cloake but by faith David 1 Sam. 17.36 Benaiah 2 Sam. 23.20 Dan. 6.23 we also by faith shal stop the mouth of that roaring Lion VERSE 34. THe violence of fire that is the force or power Dan. 3.27 If wee have faith no creature shall hurt us The mouthes of the Swords Swords have mouthes as the mouth devoureth so doth the edge of the Sword The Sword devoureth one as well as another sayd David The Israelites escaped the swords of the Aegyptians that were at their heeles ready to thrust them through if the red Sea had not made a passage for them David often declined the Speare of Saul wherewith he was purposed to fasten him to the wall Elias escaped the sword of Iesabel who had threatned to take away his life wee escaped the swords of the Spanyards in eighty eight If they had landed there had beene no mercy with them they would have put all to the sword For God put valour into them they were made strong for their weakenesse Isa. 38.9 Psal. 38.3 and 10. Was it not valiantly done of Abraham with the servants of his owne house to encounter with five Kings was it not valiantly done of little David a young stripling never acquainted with warre to fight with that huge Gyant Goliah that had beene a man of warre from his youth up did not our English men fight valiantly with their little ships against the huge ships of the Spanyards ours being but molehils to their mountaines This valour was of GOD who taught their fingers to fight and hands to warre Weaknesse is twofold in body and soule Hezekiah was brought to great weakenesse when lying on his death bed as he thought hee turned his face to the wall and wept taking his leave of the world yet God made him strong againe David was weake in soule and faint hearted when hee brake forth into this lamentable speech one day shall I perish by the hand of Saul but God made him strong againe Let us entreate him to strengthen the weakenesse of us all When we are sicke what doe we some which is monstrouse to speake send to the Divell for helpe to witches sorcerers c. but to speake the fairest then their is posting to the physitian pils potions all kinde of medicines must be received That is not amisse so as they come in the second place and wee trust not in the Physitians as Ala did The Physitian wee should seeke to in the time of weakenesse and sicknesse should be God Almighty with the eye of faith wee should looke up to him When all earthly Physitians have given us over hee can set us on our legs againe Faith is the best medicine for the recovery of health and strength Tents It is a metonymie put for armies As Gideon with his three hundred men vanquished the Midianites As Ionathan David Asa Iehosaphat c. did their enemies they were not able to stand before them When there be rumours of wars mustering preparing of Horses c. Let not our hearts be troubled faith is the best weapon if you have a strong and valiant faith one shall chase a thousand and tenne shall put ten thousands to flight Let us intreat the Lord to make our faith stronger to our dying day As the Psalmist speaketh of the Church Wonderfull things are spoken of thee thou Citie of GOD So wonderfull things are recorded of faith By that men remove mountaines cast out devils subdue kingdomes nothing is too hard for him that beleeveth All of us by faith shall subdue the kingdome of Satan which is stronger than all earthly kingdomes By faith we shall tread the devill under our feet therefore GOD strengthen the faith of us all Before we had their actions now follow their Passions 1. An enumeration of them 2. An amplification The enumeration is first generall then speciall generall some concerne name body Vers. 36. life 37. The speciall is their flight An amplification 1. By a commendation of the men 38. 2. By a commemoration of the events of their faith 1. Affirmative 39. Negative as the reason Vers. 40. VERSE 35. WOmen received their dead 1 Reg 17.18.23 2 Reg. 4.18.36 Their passions are of three sorts 1. the suffering of those things that goe before death and might provoke us to a defection from God 35.36 2 The kindes of death which they suffered 3. A miserable flying and hiding of themselves The miseries going before death are greater as racking lesser some appertaine to the name some to the body The first going before death is racking as many were under Antiochus in the time of the Maccabees Timpanum was an Instrument like our Rack whereunto the parties were straight tyed the nerves of their hands and feet stretched out their bodies also cruelly beaten even to death thus was Eleazar tormented 2 Mac. 6.30 The which is amplified by their Constancy not receiving deliverance
taken from the subject whereabout He Ministers hee hath obtained a more excellent ministery Hee that is a Mediatour of a better covenant is a more excellent Priest Our Saviour Christ is a Mediatour of a more excellent covenant ergo he is a more excellent Priest In all covenants there bee some that interpose themselves betweene the parties for the ratifying of the covenant The only Mediatour betweene God and us in this New Covenant is our Saviour and High-Priest CHRIST IESUS hee undertakes for the Fathers part to make satisfaction to him for our sinnes though wee be not able to doe it and for our comfort and securitie to reconcile the Father to us Aaron and the rest of the Priests were mediatours in the time of the Law betweene God and the people and the Law it selfe was given by the hand of Moses as of a Mediatour But the only Mediatour of this New Testament or covenant is Christ Iesus Neither the Virgin Mary nor any of the Apostles and Saints joyne with him in it he discharges this office alone Now that he is a Mediatour of a better Testament he proveth by the materiall cause of a testament or covenant That testament which hath the better promises is the better testament for a testament or covenant consists of promises But this testament whereof CHRIST is the mediatour hath better promises ergo Which was established He speakes more emphatically by order of Law on better promises which are the pillars for it to leane upon What hath the New Testament better promises than the Old was not Christ promised to them in the time of the Law as well as to us in the time of the Gospell did not God say to Adam the seede of the woman shall breake the Serpents head to Abraham In thy seede shall all nations bee blessed how then are our promises better than theirs when as Christ and the kingdome of heaven were promised to them as well as to us In the promises there are these two things the matter and the manner as for matter and substance the promises were all one in the Old and New Testament that is CHRIST and eternall salvation by him But ours in respect of the manner are better and excell theirs 1. Their promises were included within the narrow compasse of Iudea our promises are blazed all the world over 2. Their promises were published by men by the Patriarcks Prophets which were but servants ours by Christ the Son of God 3. They according to Gods promise had the graces of the spirit as we have yet not in such abundant measure as they bee now powred out in the time of the Gospell 4. Their promises were darke and obscure covered under the vaile of many ceremonies and shadowed out by temporall things our promises are more cleere and evident 5. Theirs were at the delivery of the Law with a condition doe this and live Cursed be he that continueth not in all things c. Ours believe and live 6. The Sacraments whereby the promises were confirmed unto them were more hard and difficult the cutting off the fore-skin the preparing of a Lamb for every house ours are more easie and familiar the sprinkling of a little water or the dipping in the water the procuring of bread and wine 7 Their promises were of things to come there should come a Lamb that should take away the sins of the world ours are of things already come and exhibited This Lambe is come and hath offered up himselfe on the Altar of the Crosse for us Therefore the promises being better the covenant is better and we are to praise God for this Mediatour of a better covenant Hath God in mercy vouchsafed us greater promises and doth he not look think yee for greater obedience at our hands To whom much is given much is required A father is more kind to one Son than to another and hath made a more ample promise to him ought not that Son to be more dutifull to his Father Our heavenly father hath beene more benigne and loving to us then to them in the time of the Law therefore our gratitude and obedience should exceed theirs wee should excell them in all vertues and bee more carefull to keepe Gods Commandements then they yet we are behind them in vertue and all vices flow with a fuller streame among us For all the excellent promises that wee have where shall wee finde a man so strong in faith as Abraham was So meeke and courteous as Moses was So chast as Ioseph was So zealous as Phinees was So sincere and heavenly minded man as David was So patient and mercifull as Iob whom the very loines of the poore blessed When did abhominable swearing contempt of the word pride malice covetousnesse abound more than at this day wee have more gracious promises then they to allure us to goodnesse yet wee are worse than they A fearefull thing Our condemnation will be the greater if we doe not repent Let us set these promises before our eyes that they may be as whet-stones to sharpen us to all good duties God hath promised better things to us therfore we will be better in our lives and conversations then they VERSE 7. THis better and more worthy Testament is illustrated two kinde of wayes 1. By the necessity of it 2. By the introduction of it The necessitie was a fault or imperfection in the old That there was a fault and imperfection in it hee proveth by the bringing in of another If there had beene no want in the Old Testament another had not beene brought in but another was brought in ergo there was a want in the Old Testament But what was there a fault in that Testament why God was the Author of it and God I hope makes no faults In the matter and substance of the covenant there was no fault but in the circumstance and that in respect of us not of it It was weake in regard of the flesh Rom. 8.3 a condition of that covenant was that we should serve God and obey his Lawes we were not able to doe it therefore that covenant was weake and could not carry us to heaven if it could there should have beene no place for another Such as no complaint could be made any way of it The Old Testament was faultie there is no fault in the New because whatsoever is wanting on our part is abundantly supplyed by our SAVIOUR CHRIST the Mediatour of the New Testament therefore this is to be had in great price and estimation with us all VERSE 8. NOw that another was introduced in the roome of it blaming the other he proveth by the words of the Prophet himselfe Where 1. An allegation of the testimony 2. A collection deduced out of it Verse 13. Complaining of them that they had not kept the former covenant there was the fault it could not be performed whereupon another was inferred Graec. it is reprooving he said to them that is reproving the imbecillitie
did the rest Enoch lived so long and he dyed therefore certainely he dyed not Some maintaine this assertion that Enoch is still alive together with Elias they are kept by the providence of GOD in paradise where either they eate of the fruites of the Garden or live without meat miraculously as Moses Elias and CHRIST did forty dayes together then towards the end of the world these two witnesses shal come forth shew themselves openly to all encounter with Antichrist convert the Iewes and in the end shall be put to death But I proceed Saint Paul sayes 1 Cor. 15.51 So Enoch did not dye yet he was changed in soule and body extraordinarily assumed in coelestem patriam as Calvin speaketh yet not in coelestem gloriam freed from the miseries of this life yet not fully glorified Some glory now they have yet their full glory is now deferred till we all meete together in a perfect man in Christ Iesus It is here registred as a singular honour that God vouchsafed to Enoch to take him away They are sometimes deepest in GODS bookes that are soonest taken out of this world being fitted for it by GOD Almighty We read of two Trophenius and Agamedes that having built a Temple to Apollos required of the GOD such a reward as he thought to be best for men he granted it and within three dayes they were found dead The best we read of in Scripture tarryed not long here Iosias was taken away in the flower of his age our Saviour CHRIST lived not past thirty foure yeeres because Enoch pleased GOD he tooke him away Saint Peter being in the Mount said it is good for us to be here let us heere make our Tabernacles So we say of the Mountaine of this world it is good for us to be heere ôh that we might make our Tabernacles heere wheras indeed it were best for us to be taken out of this wretched and sinful world as Enoch was Here we are with wicked and deceitfull men there we shall be with Holy Angels here we sin continually there we shall cease sinning heere we are subject to innumerable calamities there all teares shall be wiped from our eyes Let us desire God to prepare us for death and then to take us away when it shall seeme best to his heavenly will Pope Siricius out of these words Rom. 8.8 framed this Argument they that be in the flesh cannot please God Married persons are in the flesh ergo Enoch was a maried man he begat Sons and Daughters yet he pleased God Abraham was a Maried man he had two Wives and many Children yet he pleased God in so much as heaven is called the bosome of Abraham Zachary and Elizabeth were Maried folkes yet they pleased God and walked in all his Commandements without reproofe Spiridion Bishop of Cyprus a Maried person yet he protested 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet never a whit the worse for divine duties Let us not be drowned in the pleasure of Mariage as he in the Gospell I have maried a Wife c. Let us keepe the marriage bed undefiled bring up our children in the feare and nurture of the Lord instruct our households in the wayes of God and out of Marriage we may fly to heaven as also out of a single life VERSE 6. IT is confirmed by an axiome in Divinity none can please God without faith he pleased God Ergo. Whereupon he sets downe two properties of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be supplyed He doth not say it is hard or difficult but impossible Not to offer oblations to God that did Cain but to please God The workes of the unregenerate doe not completely please God The Iustice of Aristides the gravity of Cato the chastity of Lucretia the liberality of Caesar were not simply good works quoad formam or finem neither did they please God perfectly in as much as they wanted faith Fides est mater radix bonorum operum they did them not in faith to Gods glory therefore his soule tooke not that pleasure in them which otherwise he would have done He doth not say without policie Iacob a plaine man yet hee pleased God not without learning honour riches Lazarus a poore man yet pleased God not without beauty Ebedmelech a blackmore yet hee pleased God but not without faith Therefore let us all bee suiters to God to give and encrease faith in us that wee may please him in this life and bee glorified with him in the world to come I but all flatter themselves that they have faith wee have all faith Have yee so Saint Paul sayes all men have not faith 2 Thes. 3.2 Examine it by that touchstone Gal. 5.6 1 Ioh. 4.20 doest thou boyle in hatred against any of thy brethren doest thou say with Achab there is one Michaiah but I hate him one neighbour but I hate him then thou hast not true faith for faith and love goe hand in hand together Where there is no love there is no true faith Then he sets downe the two properties of faith That commeth that is that believeth pedibus fidei Iohn 6. Verse 44. That He is the Maker and Governour of all that sees all and judges all The foole hath said in his heart there is no God There be too many of these fooles it is to be feared in the lap of the Church Tit. 1. ult they professe they know God but by their workes they deny them We goe masked under the vizzard of Religion yet in our hearts wee say there is no God Wee speake faire and meane fowle pretend love and intend mischiefe Wee lye coozen dissemble circumvent and defraud one another as if there were not a God that sees all our juglings A rewarder In this life Gen. 24.35 The Lord blessed Abraham wonderfully so that he became great he gave him Sheep and Beeves Silver and Gold men servants and maide servants and Camels and Asses he rewarded Ioseph with honour Hester with a kingdome Dorcas with life againe In the life to come Apoc. 22.12 And behold I come shortly and my reward is with me to give every man according as his worke shall be We shall bee rewarded for our service yet not of merit but of mercy Luk. 12.32 2 Tim. 4.8 If we come diligently to Church as Hannah heare Sermons with a reverent attention as Lydia lay them up in our hearts and practise them in our lives as the blessed Virgin Mary if we come to the Holy Communion with sincere affections to have our faith strengthned and to become new men if we give with cheerefulnesse to GOD 's Minister that feeds our soules to the poore members of IESUS CHRIST God sees it and will reward it with joy of conscience in this life and with eternall happinesse in the world to come We serve not a churlish Nabal but a liberall master that will reward us for our service yea a cup of cold water shall not be unrewarded
it CHRIST the Saviour of the world was promised to them that he should come of Abrahams seed but as yet he was not come the kingdome of heaven whereof the land of Canaan was a type was promised to them but as yet they received it not yet they believed certainely that they should have them and dyed in that faith Faith is an evidence of things that are not seene The victory over sinne death and the Divell is promised to us we shall bee more than conquerors yet sinne gives us many a fall the Divell assaults and tempts us death seaseth on us and takes us away yet let us believe Gods promise As yet we have not received the resurrection yet believe it nor the kingdome of heaven yet believe it and dye in that beliefe though thou kill me I will believe in thee The affirmative 2. Though they received them not yet they saw them not neere hand but farre off not with the eye of the body but of the soule which is faith Abraham in the birth of Isaac saw CHRIST In thy seed that is in CHRIST shall all nations be blessed Isaac was borne of a woman which by the course of nature was never like to have Children so was CHRIST of a Virgin that never knew man In the oblation of Isaac he saw the oblation of Christ on the Crosse. When Isaac bore the wood wherewith he should be burnt hee saw Christ bearing his owne Crosse when he saw Isaac bound on the Altar he saw Christ fastened to the Crosse. So the Israelites afterwards saw CHRIST afarre off in the Paschall Lamb and the rest of the sacrifices but blessed are our eyes wee as yet see the kingdome of heaven but afarre off but one day we shall see God face to face 3. They were perswaded they should have them and dyed in that perswasion they saluted them as Marrinors espying the shoare afarre off skip for joy hoping shortly to bee at it so these seeing the celestiall Canaan afarre off rejoyced at it and embraced it with the armes of faith So we must rejoyce at the sight of death as Simeon and Paul 4. They confessed themselves strangers here Whereby it is apparent they looked for a Country in heaven and dyed in faith expecting that Country 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Citizens that have a râ—ght and interest in the City may goe up and downe boldly strangers are fearefull standing at the curtesie of others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that come as wanderers from another people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without house and home They confessed it 1. By deeds by their dwelling in tents 2. In words before all men It is not to be extended to the Patriarcks before the floud for some of them as Enoch dyed not It is to be restreyned to them after the floud Hee doth not say all these were rare and excellent men beautified with singular graces of GODS spirit deepe in his bookes therefore they were exempted from death there is none that hath that priviledge Death is a Cup whereof all must drinke there is no man living but shall see death Wise Solomon godly David that was a man after Gods owne heart is dead strong Samson faire Absalom wealthy Nabal is dead Lazarus dyed and the rich man also dyed and was buryed Beggars dye and Kings dye Have I not said yee are Gods yet yee shall dye as men It is well observed by Saint Augustine that it fell out by the providence of GOD that the verb morior should not be declined after the same manner that other verbs of that kinde be orior ortus est morior mortuus est to declare that death signified by it cannot be declined Mors non cogitur abesse sed cogitur non obesse Death cannot hurt the godly it is rather a benefit to them yet they dye This we can all say nothing so certaine as Death yet we make no use of it for all that we bathe our selves in the pleasures of sin we are set on the merry pinne we follow the world so earnestly so greedily as if we should live for ever We are like the fishes that are skipping and leaping in the water and yet by and by are taken in the Net We know that the Net of Death is continually spread for us all yet we are as jocund as if no net were laid for us It is said Eccles. 7.4 That the living shall lay it to heart Wee talke of Death wee carry Death about with us we see it daily in other men Almost every weeke a buryall in many Townes yet wee live as if we should never dye Damocles the Parasite was set in Dionysius chayre he had all the honour and pleasure that could be devised but when hee considered the sword hanging by a slender horsehayre over his head hee tooke delight in nothing Death as Gods sword hangs over our head continually it is senibus prae foribus adolescentibus in insidiis The staffe of death stands before the doore of old folkes and it may steale on young men ere they bee aware yet we regard it not It causeth us not to have our conversation in heaven but we are as great earth wormes as if we should never dye All these dyed but how did they dye in the faith All dye but all dye not in the faith 1 Thes. 4.16 some dye in CHRIST and some live to the world and dye in the world Achitophel dyed but it was not in faith hee dyed a malecontent in a proud conceit of his wit and wisedome that his counsell should not bee followed which was wont to bee reputed as an oracle from heaven Iudas dyed but it was in desperation in infidelity not in faith he could not be perswaded that his sins were washed away in the bloud of CHRIST and therefore tooke a rope and hanged himselfe Cain dyed but not in faith for he cryed my sin is greater than can be forgiven Happy are they that dye in faith The Scripture doth not simply say blessed are the dead but that dye in the Lord. Iob dyed in the faith I am sure my Redeemer liveth Old Father Simeon dyed in the faith with CHRIST in his armes LORD now lettest thou thy servant Saint Paul dyed in the faith the time of my departure is at hand From henceforth A sweet thing to dye in the faith All that dye quietly to the eye of the world dye not in the faith The Psalmist sayes of the wicked there are no bands in their death Good men may have sore temptations when they lye on their death beds through the distemperature of the braine and the vehement paine of the body they may deliver some fearefull and impatient speeches savouring of infidelity as Iob did in his pangs and yet for all that dye in the faith Live in the faith bee plentifull in the fruits of faith and thou shalt bee sure to dye in the faith It is the
of honour and so consequently an embracing analysis 24 of dishonour the which is amplified by the circumstance of time when he did it The honour refused by him was the title and appellation of Pharaohs daughters Sonne the time when he refused it was when he was of mature age Being great not in credit and estimation though that bee true for Moses was in great repute with all but in yeeres that is the native signification of the Hebrew word Gadal and Saint Stephen being a good commenter expoundeth it when he was full fortie yeeres of age This the Holy Ghost mentioneth least this his refusall should be adscribed temeritati or imprudentiae Young men want knowledge and experience often times they doe they cannot tell what if they had had moe yeeres on their backes they would have beene wiser and many times they doe that rashly upon weaknes and impotency of affection which they repent them of afterwards many a young man in a proud conceit of himselfe refuses a living which he would gladly have afterwards and cannot Moses did not so make this refusall Hee was great in yeeres of a ripe and mature age wise circumspect considerate enough yet he refused c. He denyed disclaimed that title horruit aversatus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysost. expounds it Whether he did deny it in words is not expressed in Scripture peradventure he did The Aegyptians saluted him gladly by that name here comes our young Prince the Kings daughters Sonne he disclaimed and said I am not the Sonne of Pharaohs daughter I am such a womans Son which is an Hebrew I am an Israelite I am no Aegyptian I had rather be accounted the Son of a meane woman of the Israelites then the Son of the greatest Lady in Pharaohs Court If he did it not in words at the least in deeds he is declared by his deeds in the visiting the Israelites in taking their part in revenging their wrongs to be an Israelite not an Aegyptian Pharaohs daughter had done much for him shee saved him from drowning shee paid for the nursing of him shee brought him up at her owne proper cost and charges shee put him to Schoole trained him up in all the learning of the Aegyptians she adopted him to be her Son and now doth he thinke scorne to be called her Son No doubt but hee was thankefull to her for all the kindnesses she had shewed him and behaved himselfe reverently and dutifully to her honour thy father and mother She had beene as a mother to him and out of all question hee honoured her yet hee would not honour her above God he was appointed by God to be the deliverer of the Israelites out of Aegypt Israel was the Church of God to them the promises were made the Aegyptians were a prophane company strangers from the covenants therfore though he might have gained a kingdome by it he would not be in their Calendar he professed plainely he was an Israelite one of Gods chosen people he was none of Pharaohs daughters Sonne hee was the Sonne of GOD by faith in the promised Messiah Hester concealed her people when shee stood on a kingdome yet Moses for a kingdome will not conceale his the time was now come when he was to open himselfe to the world what hee was hee set not a straw by that magnificent title in comparison of the affinity and consanguinity hee had with Gods people Together with this title he refused all the appendices that belonged to it the crowne of Aegypt all the honours riches profits and pleasures that were appertaining to the Crowne A strange and admirable refusall being with Pharaohs daughter hee might live in all ease rest and quietnes none durst give him a foule word much lesse offer him any wrong in deed He flourished in the pomp and honour of the world all the Court reverenced him capped and bowed to him by reason hereof he was in some probability of the Crowne hereafter for Iosephus writeth she had no naturall Sons of her owne but intended to make him her heyre yet this regall title with all the golden appurtenances he refuses Quis nisi mentis inops oblatum respuit aurum much more quis respuit oblatum regnum men will doe any thing for a kingdome yet he desires to bee counted one of Gods people how meanly soever he lived in the world An admirable faith This he did not when hee was under age in his minority but when hee was of full age and capable of a kingdome if it had descended to him Iosephus recordeth that when he was a Child Pharaohs daughter glorying exceedingly in his beauty and towardlines presented him to the King her Father who to please his daughter withall set the Crowne on Moses head the which he suffering to slip off and fall on the ground stamped it under his feete which the South-sayers of Aegypt presaged to bee ominous to the kingdome That he did when he was a boy if it be true but now being a man of compleat age he contemneth as it were the crown of Aegypt he sets not a straw by it because God had called him to another kingdome It is not a thing unlawfull to appertaine to the Court of earthly Princes or to be reputed in the number of their Sons When David was urged by Sauls servants to take Michal the Kings daughter he said to them seemeth it to you a light thing to be a Kings Sonne in Law but he did not say doe yee not know that it is an ungodly thing to be a Kings Sonne in Law Ionathan was Sauls Sonne Salomon Davids Hezekiah the Sonne of Achaz Iosiah of Ammon CHRIST said no man can serve God and Mammon but he never said no man can serve God and Caesar or all yee that will be saved come out of Kings Courts and Pallaces Sundry of the deere Children of God have beene advanced to great honour and dignity in them Ioseph was Ruler of all the land of Aegypt David was Lord Keeper to Achish King of the Philistims Nehemiah was butler to Artaxerxes Daniel was the second man in the kingdome of Babylon Hester was Wife to Ahasuerus a ruler of one hundred twenty seven provinces and Moses himselfe who now refused to be called the Sonne of Pharaohs daughter was afterwards Sonne to Iethro Prince of Midian Riches are excellent things honour and promotion is a glorious thing God oftentimes bestowes them as tokens of love on his Children hee made Abraham rich and he gave David a name like the name of the great men on the earth but if either GOD or they must be forsaken away with all the riches all the kingdomes of the world The Devill offered Christ all the kingdomes of the earth but he would none of them When the Virgin Mary tooke more on her then became her Christ said to her woman what have I to doe with thee so if honour or promotion riches or pleasure draw us from God let
their particular Angels but their Angels neque enim ex hoc textu colligi potest singulos credentes singulos habere Angelos it cannot be collected out of this Text that every beleever hath a particular Angell for Christ useth the plurall number their Angels not the singular every ones Angell Take heed ye despise not one of these little ones for I say to you that in heaven their Angels doe alwayes behold the face of my Father which is in heaven There seemes to bee a greater validity in the third place Acts 12.15 When S. Peter stood knocking at the doore the maide perceiving by the voice that it was S. Peter for joy opened not but ran in to tell them thou art mad said they it is not he it is his Angell Peradventure they might understand it of a created Angell yet not of one that was appointed to him from his first entrance into the world but of one that God sent to him to comfort him while he was in prison to deliver him Vers. 11. Yet for all that it can hardly sinke into my head that they should be so fond as to imagine that an Angell would stand knocking at the doore Therefore it might bee translated a Messenger as Luk. 7.24 When the messengers of Iohn were departed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so here it is not he it is the Messenger that useth to come to us now and then and with whose voice thou and we are well acquainted If Lazarus had a speciall Angell me thinkes that should have caried his soule to heaven yet not one but many Angels did it Neverthelesse for mine owne part I will not be contentious I see no inconvenience in Zanchies opinion but much comfort rather if it had pregnant proofe out of the written word but let us sapere ad sobrietatem be wise to sobriety Calvin himselfe in his instit leaves it doubtfull Let it be sufficient for us that we are come to an inumerable company of Angels that have the charge aad protection of us by the appointment of God Almighty Shall such a man as I flee said Nehemiah Shall we feare that have God and his Angels to protect us There be a great company of devils but these holy Angels and Christ our Captaine will defend us from them all VERSE 23. THE next person to whom wee are come is the Church it selfe Where three points are offered to us 1. Vniversalitas the Vniversalitie of it 2. Dignitas the Dignitie of it 3. Stabilitas the Stabilitie of it For the Vniversalitie wee are come to the generall assemblie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnes congrego when as an whole Nation is gathered together as it was in Greece at the games of Olympus and other solemnities In honour whereof Isocrates wrote his panegyricall Oration The Archdeacons Visitation is called a generall but it might better be termed a speciall This is a right generall assemblie The Church is Catholique and Vniversall which Saint Augustine very wittily deduces out of the name of Adam of whom came all Nations In the Greeke it hath foure letters which poynt out the foure parts of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many shall come from the East and West North and South and eat bread with Abraham Isaac and Iacob in the Kingdome of Heaven Ierome de 42. mansionibus mans 16. Compares the Church to a pomegranate for the multitude that is in it tom 2. The Church a long time was shut up in Iudea which was in length scarse an 160. miles Hier. Dardano Wee are come to the generall assemblie i. to the whole number of the elect in generall Ribera restraines this to Angels The vulgar translation joynes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the former clause to the assemblie of innumerable Angels The Greeke Copies are repugnant to it This is a most excellent assemblie 1. These are particular assemblies At an assizes all the Countie doth not meete at a Parliament there is the representative body of the Realme not the positive never doe all nations meete together here shall be the elect in all Nations Ioel 3.2 Matt. 25.32 2. These assemblies are onely of them that be now alive and present in the world this shall be of all gods chosen that have beene from the beginning of the world and shall be to the end of it 3. These are mixt assemblies of good and bad among eight there was a Cham among twelve there was a Iudas among seven there was a Nicolas there shall be none but good 4. In these assemblies there bee jarres and contentions Act. 23. The one part was Pharisees the other Sadduces At Ephesus there was a great hurlie burlie the towne Clerke had much a doe to pacifie them there shall be all peace and quietnesse 5. These assemblies are broken up and the place may bee overthrowne as the banquetting chamber was wherein Herod feasted his Nobles yet without the hurt of any But the house fell on Iobs children and crushed them to peices This assemblie shall continue for ever and ever and the place too Let us all pray to GOD that none of us all bee exempted from this generall assemblie but that wee may bee annexed to it The second point is the dignitie of the Church they are the first borne Illyricus interprets this of the Fathers in the Old Testament that were the first borne in respect of us in the New Testament Aquinas by the first borne understands the Apostles that had received the first fruits of the spirit and they are said to be written in heaven as the Senators were called Patres Conscripti Ad Ecclesiam Primitivorum Vulg. transl i. to the Apostles that were in the Primitive Church Gorr Qui fuerunt primi fundatores Ecclesiae post Christum Lyra. But by the first borne understand all the Saints whose names are written in heaven Luc. 10.20 Oecum Theoph. Christ by a kinde of excellencie was the first borne hee was the onely Primogenitus because hee did primò aperire Virgineum uterum so did no other Epiph. contr haer l. 3. tom 2. Hee is Primogenitus omnis creaturae Col. 1.15 Primogenitus inter multos fratres Rom. 8.29 and Primogenitus Mariae and Vnigenitus too for none was borne of her but hee p. 342. init Wee also by him and through him are the first borne elder brothers Many were the dignities of the first borne 1. Hee had the antecedencie Hee that first opened the wombe and came first into the universitie of the world was senior to them all 2. Hee was his Fathers strength Gen. 49.3 3. Naturally hee was best beloved Isaak would not divert the streames of his love from Esau. 4. Hee was most precious Mich. 6.7 5. Hee had a double portion of goods and the inheritance was wholly his 6. Hee was the Lords Exod. 13.1 Consecrated to God Tradunt Hebraei primogenitos functos officio Sacerdotum habuisse vestimentum Sacerdotale quo induti victimas