sinnes of all the faithfull on him he feared the wrath of his Father yet without any diffidence or distrust He was in a wonderfull perplexity and perturbation as ever any was the power of the deity for a time suppressed thinking himselfe as it were forsaken of his Father God plucked him out of this feare sending an Angell to comfort him and strengthning him himselfe This is no disparagement to CHRIST because hee was a true man It is not in vaine to pray for God will heare us If not ad voluntatem yet ad utilitatem He doth not hearken so much to the externall cry of the throate for Esau cryed but obteined not the blessing Baals Priests cryed from morning to noone but were not heard he hearkens to the internall cryes of his Spirit in his Children 1 Ioh. 5.14 So he heard Anna Hezekiah David the Nine vites when they cryed unto him He heard Daniel Dan 9.23 and Cornelius prayers were in remembrance with God VERSE 8. THe second fruit is his learning by it 1. The Scholler 2. The Lesson 3. The Schoole-master Though he were a Son equall with his Father Phil. 2.6 by those his sufferings hee learned what obedience meant experimento didicit Cajetan hee felt by experience what it was to obey Christ learned as he was man as Luk. 2. ult Afflictions are very profitable for us It is good for me sayes the Psalm that I have beene afflicted that I might learne thy statutes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qua nocent docent In prosperity we are as Calves Oxen and fat Horses kicking against our master pursuing eagerly after the sinfull pleasures and profits of this world but aduersity makes us to retyre home to God and submit ourselves to him by unfained repentance in their affliction they will seeke me early When a Scholler in the Schoole is under the rod he will cease then to play rex he wil cry peccavi keep in his seat afterwards and apply himselfe to his booke So afflictions will make us to consider our wayes and apply our selves wholly to the obedience of Gods word and will VERSE 9. COnsecrate to God and approved of God Hebr. 2.10 Authour Good workes are the fruits of faith seales of our election and pledges of our salvation but Christ is the Authour Eternall Not as some that are saved from the Gallowes and after dye Vnto all To Lazarus and Abraham Iewes and Gentiles rich and poore c. Obey Not to those that talke of him nor heare him in the preaching of the Gospell as 2 Thes. 1.8 but to those that obey him Why doth hee not say to them that believe because obedience is the touchstone of faith As the tree is knowne by the fruits So faith by obedience As Christ obeyed Verse 8. So must we Our Saviour Christ is the Author of salvation not to all that talke of him c. It is a good thing to come to Church heare the Word receive the Sacraments c. Yet we must not set down our staffe here for if we will obtaine eternall salvation wee must obey him Every one that saith unto me Lord Lord shall not enter into the kingdome of heaven but hee that doth the will of my Father Not the hearers of the law but the doers of it shall be justified Obedience is better than sacrifice As a Physition is the cause of health to those patients that will follow his directions and obey him So CHRIST is the Authour of salvation unto all those that obey him Let us examine our obedience Christ wils us to avoid sins that cause his Gospell to be ill spoken of by good workes to adorne it to stop the mouthes of the adversaries c. Doe we so doth not drunkennesse covetousnesse pride malice and uncleannes abound As they said and promised to Iosua So let us to Christ. Whatsoever thou commandest us we will doe and whither soever thou sendest us we will goe Doth Christ command us to abandon covetousnesse which is Idolatry and the roote of all evill then let us not be glewed to the world Doth he forbid us drunkennesse malice pride c. Let us have no fellowship with these unfruitfull workes of darkenesse but rather reproove them let us forsake father and mother c. and follow him for without obedience there is no salvation How must we obey him 1. Fully The young man in the Gospell most proudly vaunted that he had kept all the Commandements from his youth let us endeavour that wee may say so in truth and sincere heart and as Zachary and Elizabeth let us walke in all the Commandements and ordinances of the Lord blamelesse 2. Cheerefully GOD loves a cheerefull giver I was glad sayes the Psalm When they sayd let us goe up into the house of the Lord Psal. 122.1 3. Constantly A runner hath not the prize till hee come to the Gole A Taylour hath not his wages till the garment bee finished A Traveller hath not his money till he come to his journeys end Here we are as Children 1 Cor. 13. growing higher and higher in knowledge faith love obedience c. Let us hold out to the end running constantly in the way of obedience that we may have eternall salvation VERSE 10. COgnominatus That his sacrifice being finished he hath this glorious title given him of God Perfectly So we are called Priests now but then more justly offring the sacrifice of praise for ever Hitherto of the lawfulnesse of his Priest-hood Now he is to proceede to the excellency of his Priest-hood whereunto that he might the better stirre them up to attention he useth a new preface to prepare their hearts and mindes to it There be two lets that hinder him from an immediate proceeding to it The one in the matter to bee delivered the other in the persons to whom it is to bee delivered In the matter there bee too branches the multiplicity and the difficultie of it In the hearers there is dulnesse which is to bee removed proved by the effects They that have gone long to the Schoole and have profited but little are dull Schollers but yee have gone a long time to Schoole and profited but little which hee proveth first simply then comparatively They that must yet bee taught the principles of Religion have profited but little but you must yet bee taught the principles of Religion 2. They that stand in need of milke and are not capable of strong meat have made small growth in Christianity you neede milke Both the members are severally ratified in the next words by shewing to whom milke appertaineth and to whom strong meat appertaineth VERSE 11. OR in the Neuter Gender of the which thing of Christ being a Priest after the order of Melchizedec Much speech a long speech that can hardly bee shut up in a narrow roome it must have a large field to walke in Concerning the person of Melchizedec and of Christ too what manner of man Melchizedec was and why Christ
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
God and one another in love in some calling or other The eye serveth one way for the benefit of the body the eare another way the hand another way and the foote the lowest part of the body serves too the service whereof is so necessary as that the body cannot be without it We may serve God to his glory and our owne comfort in the meanest calling that is and let us all so serve him in our severall places in this world that wee may raigne with him in the world to come The Apostle doth not say whereof no man ruled at the Altar It cannot bee denyed but that Ministers in some sort are rulers of the people obey them that have the oversight of you in the Lord yet our office must not puffe us up with pride we must remember it is a service yea a painefull and an honourable service He that desireth the office of a Bishop desireth a worthy worke on us rather than honos prodesse rather than praesse 2 Cor. 4.5 Our selves your servants for CHRIST 's sake Yet it is not a base service as some imagine and in reproch they will say of a Minister hee serves at such a towne Wee grant we are servants yet in an high and honourable place we serve in the Church the house of God as stewards do in a Noble mans house we dispense to you the foode of life Therefore as all the household honours the steward so ought all the parish to honour the Minister VERSE 14. TO put it out of all doubt hee sheweth to what Tribe this Priest appertaineth he proves it by the common voice and testimony of all it is a cleere case all confesse it Of whom it is said the Lord said to my Lord sit thou on my right hand c. As the Sunne dispelling the clouds and darknesse of the night riseth in the morning and scattereth his beames over all the world So the Sonne of righteousnesse rose dispelling the foggie mists of the ceremoniall law and spreading the light of the Gospell over all the world Iudah both on his supposed fathers side Luk. 2.4 and on his mothers side Luk. 1.27 It seemes that Christ pertained to the Tribe of Levi too 1. Elizabeth was Maries Couzin she was Wife to Zacharie which was of the Tribe of Levi now they were to marry in their owne Tribes Sol They of the Tribe of Levi might take Wives out of other Tribes so as the inheritance were not transported out of the Tribe as 2 Chron. 22.11 yet the men not the women gave the denomination of the Tribe and the child was not said to be of that Tribe whereof his mother was but whereof his father was 2. Nathan was of the Tribe of Levi yet Christ came of him Luk. 3.31 It was not Nathan the Prophet but one of David's sonnes of that name 2 Sam. 5.14 It is manifest Christ was of the Tribe of Iudah the Sonne of David concerning which Moses Gods Scribe and Pen-man of that that was deputed to the Priest hood The Tribe is changed ergo the Priest-hood It pleased CHRIST to come of the Tribe of Iudah not for any holinesse that was in Iudah above the rest of the twelve Patriarchs Iudah himselfe committed incest with his daughter though unknowne to him at the least hee tooke her to be an Whore and lay with her but our Saviour made choice of this Tribe of his owne gracious goodnesse Though CHRIST descended of the Tribe of Iudah yet all of that Tribe were not sayed There are seald as many thousands of all other Tribes as of that and of that Tribe as Kings and others are noted to be wicked men Therefore wee must not flatter our selves in any outward prerogatives as the Papists doe They have a part of the coate wherein Christ went to be crucified some of the nailes wherewith hee was fastned to the Crosse they make pilgrimages to the Sepulchre of Christ c. All these are nothing to salvation Though thou couldest derive thy generation from Christ according to the flesh though thou haddest beene one of Christs brethren if possible lien in the same wombe yet that makes thee not the neerer to the kingdome of heaven Lay hold on Christ with a lively faith labour to say with Paul I live and yet not I but the Son of God liveth in mee then thou shalt be eternally saved Our LORD CHRIST is often honoured in Scripture with this title it may worthily bee adscribed to him He created us of nothing preserveth and upholdeth us being created hee bought us with his precious bloud when we were worse than nothing therefore justly is he our Lord. This we confesse in our Creede And in Iesus Christ our Lord this we professe in our prayers which end thus through Iesus Christ our Lord. Yet we use him not as our Lord yee call mee Master and Lord and yee doe well but then yee ought to behave your selves as dutifull and obedient servants to me Servants goe and come at the commandement of their Lord. I have servants under me sayes the Centurion I say to one goe and he goeth doe this and he doth it Doe we deale so with Christ our Lord hee sayes come not at the Ale-house there to sit quaffing and swilling till reason be buried in you yet we will be as drunken as Apes as wee use to speake Our Lord sayes your bodies are mine they bee my members and the temples of the Holy Ghost doe not prostitute them to Whores and Harlots yet we will do it Our Lord sayes one thing is necessary preferre the hearing of my Word before all worldly businesses yet if there be a Sermon in the Towne and a paltry faire a little from the Towne we will preferre the faire before the Sermon Christ shall speake to the walls for all us Our Lord sayes use my name reverently in all your talke yet we will make it as common as a Tennis ball and sweare by God and Christ at every word Is this to call Christ Lord Christ hath the name of our Lord and the Devill hath our service what a monstrous thing is this As in word we call Christ Lord so let our deeds shew us to be his servants we are bought with a price wee are not our owne but Iesus Christs therefore let us glorifie him in our Spirits and bodies which be his VERSE 15. THe second Argument is taken from the discrepant creation of Priests he that is made a Priest after an heavenly and Spirituall manner is greater then they that are made after an earthly and carnall manner our Saviour Christ is made after an heavenly and Spirituall manner they after an earthly and carnall manner therefore he is greater then they Hee makes an entrance into it by the cleerenesse and evidencie of the case More abundantly evident that the Leviticall Priesthood is gone and the Priesthood of Christ is come into the roome of it If after but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is
〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 6.19 In that which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the Altar placed now into this Porch of the Holy of Holies the High-Priest might come every day Exod. 30.7 whereas into the house it selfe he might enter but once a yeare Others that the Holy of Holies is said to have this Altar not because it was within it but it had it as a servant to minister to it As a King may bee said to have his guard though they bee not in the same Chamber where the King is But why might not this be the golden censer which Aaron took with him when he went into the Holy of Holies the which hee filled before with burning coales from the Altar that stood in the first Tabernacle as he entred into the second Levit. 16.12 The second thing which the most holy place had was the Arke of the Testament which was so called because the Law or Testament was put into it Object 1 Reg. 8.9 2 Chron. 5.10 Exod. 40.20 no commandement to put the other there As for the Pot of Manna it was commanded to be set before the Lord and it was layd up before the testimony Exod. 16.33.34 but not in the testimony And Aarons rod was laid up before the testimony not in it Num. 17.10 Sol. The greatest part of interpreters will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee referred not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the neerest but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 3. as Verse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is remotior In which Tabernacle And then there is no question to be made they were all in the Tabernacle the Pot and the Rod before the Arke and the Tables within the Arke But it seemes by the construction of the Apostle that it cannot bee so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs bee referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Arke not the Tabernacle 2. Therefore to answer to that 1 Reg. 8.9 In Solomons time none but the Tables were in the Arke yet after the Captivity in Babylon for the better preservation of them these likewise were put into the Arke but where read we that or what warrant had they to put them in 2. The adversative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the seventie use is not in the Hebrew I but that which is aequivalent is and not in the Arke Sub. anything only the two Tables of stone 3. It may be a Synecdoche Nothing worthy the speaking of in comparison of them I have none in heaven or earth but thee that is in comparison of thee but that can hardly stand 4. When the Tabernacle was made they were all put into the Arke after the Temple was erected being more spacious the Pot and the Rod were disposed of in another place and the Tables only left in the Arke for hee seemes to speake of that as of a new thing From hence the Iesuites collect the reservation and adoration of the relickes of the Saints Why may not wee reserve the Crosse some pieces of CHRIST 's Coate of the bones and garments of holy men as the Israelites did the pot of manna and Aarons rod and why may we not believe the continuance of them as well as of these The reason is apparent because they had Gods expresse commandement for their warrant which we want 2. Though they were kept yet they were not adored or worshipped as their relickes be to the great dishonour of God and robbing of his Majesty 3. All things might not be reserved according to their owne will and inventions they passed through the red Sea yet we read of no sand which they kept as a memoriall of it The three Children came out of the fire unburnt yet we never read that the garments wherewith they were in the fire were reserved as holy relikes Wee must not keepe things on our owne braine but by Gods appointment and direction if we doe they may stincke and rot as Manna did when it was kept longer then God would have it 4. These were of miraculous and extraordinary things but of every thing they make a relicke 5. These wee know to be true the most of theirs I believe are false and counterfeit They are called the tables of the Testament because they contained Gods Will and Testament See what cost was bestowed on the Tabernacle They were not of Iudas his minde he said of the box of oyntment wherefore served this waste they said not so of the Tabernacle to what purpose is this waste they contributed to it with joyfull and cheerefull hearts in so much as Moses was faine by publike Proclamation to restraine them the people brought too much Where is this zeale now in the time of the Gospell we grudge almost at all things that are bestowed on the house of God In many places an homely Communion Table wee would be ashamed to have such a one in our owne houses no decent Carpet to cover the Table withall their vessels were of Gold we cannot get silver Cups for the Table of the Lord Iesus Wee have not so much love to the Gospell as they to the Law They were more carefull in adorning the shadow than wee are of the body Our owne houses shall be glorious it makes no matter how inglorious the Lords house be Manna was a singular benefit which God bestowed on the Israelites God sent it them in the barren wildernesse when they were ready to faint it came not from the earth but from heaven our fathers did eat Manna from heaven it was Angels foode it was a type and figure of our Saviour Christ. I am the true bread that came from heaven therefore God would have a pot full of it reserved to all posterity that so great a benefit might not slip out of remembrance Wee are to keepe a register of all Gods mercies but especially of them that be rare and extraordinary In memoriall of the passage of the Arke and of the Priests and people over Iordan twelve stones were set up according to the number of the twelve tribes of Israel God will not have their departure out of Aegypt that was so miraculous to be forgotten therefore he puts it in the forefront of the decalogue I am the Lord thy God which brought thee out of the land of Aegypt out of the house of bondage The Iewes Hest. 9.17 kept that as a festivall day wherein they were delivered from the cruell plot of Haman Let the like bee practised by us let not the yeere eighty eight bee rased out of our memories wherein wee had such an unexpected victory over the Spaniards that were ready to swallow us up The time was when there was great scarcity of bread in these quarters and then God sent plenty of small fishes which were instead of bread and meate to the poore Let that be reserved in
offered to them if they would have transgressed Gods Commandement Which is illustrated by the end Some interpret it the better Resurrection not that worser of the reprobate that shall rise againe but to everlasting woe but that better resurrection of the godly to eternall glory Others A better that is a more glorious resurrection as martyrs not that common one of all the faithfull 1 Cor. 15.41 Yet by the opposition this is the meaning of it If they would have denied God and broken his Commandements they might have had a kinde of resurrection from the sentence of death pronounced against them and have lived longer in the world yet they refused that for a far better resurrection in the world to come when they shall rise againe with comfort and enter into GOD's Kingdome a better resurrection than they that were raised up by Elias and Elisha they rose to a temporall life So we by faith shall receive our Fathers and mothers brethren and sisters our sons and daughters alive againe by faith we shall receive our owne bodies againe after the wormes have eaten our flesh with the same eyes in substance that we now have shall we see GOD meet CHRIST IESUS in the ayre and be translated into the kingdome of glory Vnspeakable is the force of faith the LORD strengthen the faith of us all If Eleazar would but have dissembled that he had eaten Swines flesh he might have beene delivered If the three children would have fallen downe and worshiped Nebuchadnezzars golden Image they might have beene delivered if Daniel would have praied to King Darius he might have beene delivered from the Lions Master favour thy selfe said S. Peter to Christ when he went to Ierusalem to be crucified and many Syrens sang this sweet song to the Martyrs O favour your selves doe not wilfully cast away your selves have a care of your selves your wives and children Who would not bee intised with this Musick yet it could not prevaile with them And why That they might receive a better resurrection If for the preservation of this short life which is but a span long they had revolted from Christ and his truth they should have had a miserable resurrection they should have risen with a sting of conscience with a worme continually gnawing on them they choose rather to suffer death that they might rise with a cheerefull and joyfull conscience to eternall life All shall rise againe good and bad Cain shall rise with the same hand wherewith he slew his brother Iesabel with the same body that was eaten up by the Dogs Rabsekeh with the same tongue wherewith he railed on the God of Israel Iudas with the same lips wherewith he trayterously betrayed our Saviour Christ Turne-coats like Ecebolius shall rise but they shall rise with horror of conscience The godly that have stuck to Christ that have fought valiantly under his banner to the very death they shall rise with comfortable consciences meet Christ joyfully in the aire bee translated into the kingdome of glory and remaine with him forever Therefore let us all have an eye to this resurrection VERSE 36. THE lesser belong to the Name or to the body Some did incutere pudorem some dolorem some horrorem Were tryed by mockings as Elisha 2 Reg. 2.23 Ieremiah Cap. 20.7 Psal. 38.13 c. They received the triall of mockings and scourgings Yet it is not like they used wyre whips as some now in other parts doe By bonds and imprisonments As Micajah and Ieremiah The drunkards made songs of David Ieremiah Iob. Our Saviour was mocked on the crosse The Scribes the Pharisees the Elders and all the common people mocked him The Martyrs were mocked in the Primitive Church This is a tryall we have daily even in the peace and light of the Gospell There be Atheists Drunkards Adulterers Prophane persons that daily mock the children of God This is an horrible sin 1 Saint Paul cals it persecution Gal. 4.29 and all mockers are persecutors Seest thou a jesting fellow that is alwayes scoffing at good men Thou mayest well say there goes a persecutor 2 The seat of the scornefull is the highest step of sin Psal. 1.1 3 God is a speciall avenger of it he made Beares come out of a Wood and devoure two and forty litle children that mocked Elisha Then let those men looke to themselves that mock the Prophets of GOD the Lord will meet with them one way or other 4 Mocks touch the good name A thiefe is a lesser sinner than a mocker A good name is above gold Prov. 22.1 Therefore let us all take heed of this vice which is frequent among us The Apostle would not have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is when as men presuming on their wit think to turn a thing whither they will he would not have this to be named among us much lesse to bee practised by us Elias scoffed at Baals Priests in an holy zeale being directed to it by the Spirit of God Such Ironies proceed from an extraordinary motion of Gods spirit but let us beware how we scoffe at Gods workes how we make our selves merry with his Word how we mock his Ministers and other his servants It is a vice too rife among us Some had rather lose their friend than their jest nay some had rather lose the friendship of God than their jest It is a great sin to grieve any of Gods children wilt thou grieve him sayes S. Paul for whom Christ died he had rather eat no flesh so long as he lived than he would offend his brother and let not us jest so long as we live if we cannot doe it without the offence of our brethren Mockings are tryals woe to the tryers but blessed are they that with meeknesse and patience endure these tryals And scourgings which must needs be painfull to the body By bonds and prisonments which are uncomfortable to all Though a Bird want nothing in a Cage have bread and water enough yet she had rather an hundred times be abroad Liberty is sweet bondage soure though it bee accompanied with some delights and pleasures But I warrant you their imprisonment was hard enough they were fed with the bread of affliction and the water of affliction as Micaiah was and some as the Story saith in Queene Maries dayes were faine to drinke their owne water instead of drinke they had a miserable imprisonment which they notwithstanding endured cheerefully for the Lord's sake VERSE 37. THey were stoned as Zecharias the son of Iehojadah 2 Chro. 24.21 S. Stephen and S. Paul were stoned They were hewne asunder as Ierome reporteth by the common consent of the Iewes Isaiah was Origen sayes he was sawne in peeces with a woodden saw at the commandement of Manasseh because he affirmed he saw the Lord of Hosts Tempted This is left out altogether by Chrysostome and Theophylact Some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were burnt as some were under Antiochus That might be entertained with some applause
which is worse I but looke into the 12 of the Acts of the Apostles and the 6 verse and there you shall see how Saint Peter being bound with two chaines betweene two souldiers slept more soundly than many doe on their beds of downe And againe in the 16 chapter of the Acts and the 25 verse And at midnight Paul and Silas prayed and sung prayses unto God they sung more merrily in prison than many Kings can doe in their Pallaces There were diverse Martyrs Noble men borne and exceeding rich that had no pitty of themselves nor their wives and children neither but exposed them to all torments for Christs sake A good conscience is a continuall feast no joy to that what is our rejoycing save the testimony of a good conscience The third is honour and preferment but in that let us not be worse than Balaam Balack offered him great promotion but saith hee If the King would giue me his house full of silver and gold I cannot passe the Commandement of the Lord. The devill offered Christ all the Kingdomes of the world and the glory of them yet hee refuseth them What advantageth it a man to winne the whole world and lose his owne soule Let us not lose Christs everlasting Kingdome for these transitorie good things The fourth is persecution confiscation of goods bonds imprisonments death against all these let us plucke up Saint Pauls courage I am ready not onely to be bound but to dye for the Name of the Lord Iesus Ignatius went joyfully to the Lyons Policarpus to the fire Laurentius to the gridyron admirable was the boldnesse of Basil the governour threatned to strip him of his goods as for that saith he I have nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a torne gown and a few books I wil put thee to death death saith he shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a benefactor unto me it shall send me to endlesse joyes well said the governour thou art very stubborne consider better of the matter and give me thy answere to morrow saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I to day and to morrow am the same man Let us all be of his magnanimous resolution let not our lives be deare to us so as we may fulfill our course with joy Christ sayd to the twelve Will ye also goe away To whom should we goe saith Saint Peter in the name of the rest thou hast the words of eternall life Let us love Christ as dearely as Ruth did Naomi Entreate mee not to depart from thee I will live and dye with thee insteed of a life of a span long we shall have a life that endures for ever VERSE 10. HItherto he hath wished her to avoyd their errors now hee doth advise her to eschew their companie 1. Non participando in facto not participating with them in deeds 2. Non participando in verbo not participating with them in words verse 11. If any come unto you they be shamelesse fellowes they will not tarry till they be sent for they will come of their owne accord and intrude themselves What any without exception nay and bring not this doctrine namely of Christ but the contrary rather Receive him not into your house why this seemes too great incivility they might receive him and when they perceived that by him turne him out againe I but Turpiùs eiicitur quam non admittitur hospes ye shall have more adoe to eject him than to keepe him out at the first shut up the doores of your house against him It seemes that as Gajus was the Churches Host so this Lady was the Churches Hostesse her house was open to the Preachers and Professors of the Gospell but he warneth her not to receive corrupt teachers 1. It is a thing displeasing to God to give entertainment to his enemies Iehu the seer reproved King Iehoshaphat for joyning with Achab Wouldest thou helpe the wicked and love them that hate the Lord God gave us our houses they must bee for his friends and not for his enemies 2. The godly will be grieved at it and shall we grieve them for whom especially Christ died 3. It may bring a bad report of our selves that we like of them and approve them whereas we ought to abstaine from all appearance of evill and provide things honest before God and men 4. It may indanger our owne soules For their word fretteth as a canker It may over-run us and infect us ere we be aware 5. It may encourage them in their wickednesse 6. It may pull Gods wrath on us and our houses God blessed the house of Potiphar for Iosephs sake and the house of the Shunamitish woman for Elishaes sake His curse will light on those houses where the adversaries of his Gospel are harboured When Saint Iohn heard that Cerinthus the Heretique was in the bathe saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us flie least the Bathe fall on our heads Yet what a number be there whose houses are receptacles for Seminaries Priests and Iesuites and other Sectaries Ahabs house was for Baals Priests But Constantines Pallace was for godly Bishops and Ministers and hee thought their prayers to be the pillars of his house and indeede they were Then for participation in words Where 1. The prohibition 2. The reason of it verse 11. Neither bid him God speed Be so farre in shewing him any kindnesse in deeds as vouchsafe him not a kind word or greeting The Grecians used two words in their salutations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rejoyce and doe well celse gaudere benè rem gerere Albinâ—vano as the Poet said Here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wish him no joy no comfort vouchsafe him not a good word or familiar speech shew no token of familiarity to him VERSE 11. HE renders a reason of it For he that biddeth him God speede is partaker of his evill deeds And if wee be partakers of their sinnes we shall be partakers of their plagues Salutation is a signe of love We may not love them Therefore not so much as salute them Marcion asked Saint Iohn if he knew him Yes saith he agnosco te primogenitum Satanae I know thee to be the first borne of the devill They are the devils broode Therefore salute them not Dyonisius Bishop of Alexandria would not vouchsafe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Samosatenus the Heretique Some more nise than wise more rigid than solid will not bid any God speed in the high way side least they be partakers of their evill deeds not knowing where about they goe 1. In doubtfull matters it is the propertie of love to interpret the best for love is not suspitious it thinketh not evill 2. We may bid the man God speede though not that where about hee goes unlesse we certainely know that he goes about some mischiefe These are not much unlike them that except against the Letanie in the