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
bee understood of Salomon then of Christ he is the fairest among men Verse 2. Grace was in his lips he rideth on the word of truth Princes have thrones so hath CHRIST Salomons throne was but for a short time this for ever and ever What manner of kingdome administred in equity Isai. 11.3 swayed with righteousnesse there is no respect of persons with him he is just in his government he will punish the wicked comfort and defend the godly CHRISTS Scepter is a scepter of righteousnesse there is no partialitie no unjust dealing with him If his owne servants sinne he inflicts punishment on them as well as on the wicked judgement beginneth at his owne house first If a King will reforme his kingdome he must reforme his owne court first so doth CHRIST in the government of the world if they of his owne family offend he will begin with them first Moses murmured therefore hee lost the enjoying of the land of Canaan David a man after Gods owne heart committed adultery therefore his wives were deflowred before his eyes and he had like to have lost his kingdome for it Therefore let not us that be within the Walls of the Church flatter our selves in our sinnes wee may drinke c. CHRIST will be mercifull to us nay his Scepter is a Scepter of righteousnesse he must punish sinne wheresoever he findes it VERSE 9. THat the Scepter of CHRISTS kingdome is a Scepter of righteousnesse hee proves by two effects he loves righteousnesse and hates iniquitie ergo it is a Scepter of righteousnesse Hebr. It is because both are good and true The cause of good government is the grace of God and God rewardeth good government Thy God by generation Ours by creation Hath anointed thee Hereby hee is distinguished from GOD the Father as Genesis 19.24 GOD the Father anointed him in respect of his humanity With the oyle of gladnesse with the graces of the Holy Ghost which make the hearts of the faithfull glad and cheerefull to every good worke as they that were anointed in the time of the law were made the fitter to those businesses which GOD injoyned to them Further because they made CHRIST glad to powre downe those graces on his Church IESUS rejoyced in the spirit Luk. 10. We are Christs fellowes as men as members of his body and as his brethren we are anoynted touch not mine anoynted Psal. 105.15 and 2 Cor. 1.21 Wee in measure hee above measure Rom. 12.3 Io. 1.16 Io. 3.34 he is Sanctus Sanctorum Who be those that are Christs fellowes Surely the faithfull wee are his servants and fellowes too The head is above all the members of the body yet the head and members are fellowes the husband hath a superioritie over the Wife yet the man and the Wife are fellowes Christ is our Husband we by his grace and favour are his Wife therefore his fellowes the eldest Sonne and heyre to a Nobleman hath many prerogatives above the rest of his brethren yet in that they be brethren the Sonnes of one Father they are all fellowes So CHRIST our elder brother is above us yet because wee are his brethren wee may bee termed his fellowes By this oyle of gladnesse is meant nothing else save the graces of the spirit The oyntment shall teach you sayes Iohn the Holy Ghost is this oyle or oyntment Where we have many observations and instructions 1. All the oyle that we have comes from God we have no grace but it is of him the uprightnesse of Noah meekenesse of Moses zeale of Phineas sincerity of David the patience of Iob the hope of Abraham the wonderfull faith of the Centurion the knowledge of Ezra and Paul that spake with tongues more than all the courage of Peter all is of God it is he that anointed us with his holy oyle therefore let us be proud of no gift but use all in feare and trembling to the glory of the giver There is one that bestowes precious oyle on thee with that thou anointest thy face and hast a cheerefull looke thou art not to praise thy selfe but him that gave thee the oyle all our spirituall oyle comes out of Gods shop therefore let us magnifie him for all if hee anointed Christ much more us hee was anoynted with this oyle as he was man otherwise as he was God he had all fulnesse of himselfe 2. If Christ were anointed above his fellowes then his fellowes also are anointed though not in that measure hee was wee have a little Crewse full of oyle but he hath a great Pot full of it yet every Christian must have some oyle else he is a Christian in name not in deed Hence it is that we are called Christians of Christ because wee are anointed as he was but none may be called Iesuits of Iesus because there is no Saviour beside him wee may communicate with him in the name of Christ but not in the name of Iesus and if we be Christs members we must have some oyle as well as our head Saint Paul profited in the study of the law above his fellowes therefore his fellowes profited something CHRIST was annointed above us therefore wee must bee anointed too If thou hast no knowledge in the will of God no faith no zeale hope meekenesse patience thou art no Christian therefore let us intreat the LORD to anoynt us with this oyle dayly more and more 1. Oyle was a token of consecration in the time of the law Aaron and his Sonnes Saul David and all the Kings by oyle were consecrated to the Lord and set apart to an holy use Iacob powred oyle on the pillar whereof he was purposed to make an altar to the Lord. So we by this heavenly oyle of the spirit are dedicated to God as a royall Priest-hood an holy nation a peculiar people zealous of good workes 2. Oyle gives a sweet taste to the meat whereupon God commanded that on the meat offering should be powred oyle and incense oyle for the tast and incense for the smell So this spirituall oyle of Gods graces makes us a sweet and pleasant meat to the Lord the wicked he will spew out of his mouth but in us that are seasoned with the oyle of the spirit he takes singular delight 3. Oyle supples the wounds that be in a mans bodie The Samaritane powred oyle into the wounds of the man that lay halfe dead by the high way side so the oyle of the spirit supples us against the wounds of sinne a certaine perswasion being setled in our hearts of the love of God towards us in Christ. 4. Oyle makes a man nimble therefore wrastlers in all ages were wont to anoint themselves with oyle that they might bestirre their joynts the better So the graces of the spirit make us more lively in Gods service to wrastle with great alacritie with Satan and all the enemies of our salvation 5. Oyle keepes the body Soluble and is a meanes to purge it from many grosse humours
come out then they murmure against God despaire of his providence and are ready to exclaime against God This was the Israelites fault and thus often times they tempted God in the wildernesse If they wanted water to quench their thirst withall then they must needs dye God was not able to provide them water If they wanted bread So they did likewise and in a pelting chafe were ready to stone Moses and Aaron Then they would back againe to Aegypt then they wished themselves dead as if the same God that had miraculously beyond the expectation of men provided for them heretofore was not able to doe so still So when some told them of the walled townes that were in the land of Canaan of the mighty Gyants that were in the Country in comparison of whom they were but Grasse-hoppers then they brake forth into this exclamation God is not able to bring us into this land wee and our Children shall perish in this wildernesse They had seene with what a strong hand God had brought them out of Aegypt how miraculously he divided the red Sea that the waters stood as a wall on both sides till they safely passed over yet for all that when they were in any difficulty then God was no body of no power or willingnesse to doe for them This was a vile tempting of God which highly displeased him But there is no reason why we should thus tempt God casting off the hope and confidence we have in him He is subject to no changes yesterday and to day the same for ever Men may change but God changes not a man may be strong to day and weake to morrow whole to day and sick to morrow rich now and poore afterwards alive now and dead a while after a man may love us this houre and hate us the next as Amnon did his sister therefore we may make a question of the helpe of man But God is one and the same continually not a shadow of turning in him his arme is never shortned the welspring of his mercy and goodnesse is never dryed up Therefore in all distresses let us trust in him though all worldly meanes fayle us in sicknesse and health in poverty and wealth in death and life let him be our pillar to leane upon The Prince that would not believe the plenty that GOD had promised was troden to death 2 Reg. 7.17 and the carkasses of these men that thus tempted God fell in the wildernesse therefore let us beware of incredultie As Faith is the best vertue so infidelitie is the greatest vice CHRIST could doe nothing among his owne kinsfolke because of their unbeliefe Shall any thing bee impossible with God Indeed that which he wills not that he cannot doe it is his will that CHRIST in respect of his humanity should be in heaven till the day of judgement therefore he cannot doe this make his body to be here on the earth The Papists set Gods omnipotency on the tainters and stretch it too farre as some bad clothiers deale with cloath But if God have once given us his faithfull promise to doe this or that let us believe it though all the world say nay to it God had promised to bring them into the land of Canaan though there were never so many blockes in the way they should have depended on this promise So God hath promised us the kingdome of heaven feare not little flocke it is your Fathers pleasure to give you the kingdome Luke 12.32 though now and then through weakenesse we fall into sinne though Satan and his instruments rage though we be sicke dye be buryed our bodyes consumed to dust and ashes yet let us certainely know wee shall have this kingdome This is amplified by an excellent meanes which they had to pull them out of this infidelity which was a continuall view and contemplation of the wonderfull workes of God although they saw my workes in the Hebr. they saw the Aegyptians drowned in the red Sea and themselves safely walking through it they saw the cloudy pillar conducting them day and night water gushing out of a stonie rocke Manna descending from heaven that the clothes on their backes and shooes on their feet did not waxe old many yeares together they might have felt with their hands the power and goodnesse of GOD protecting them yet they would not believe in him whereas the sight of Gods former workes should strengthen our faith in all future calamities That use did David make of the workes of GOD. The LORD delivered mee from the clawes of the Beare and pawes of the Lion therefore hee will deliver mee from this Philistim GOD was gracious to mee in such a sicknesse therefore hee will be in this GOD provided for mee when I was a child and could not shift for my selfe therefore hee will provide for me being a man growne GOD preserved mee in such a plague and pestilence therefore I will depend on him still when I was in such an extremity GOD helped me therefore he will helpe me still God delivered England in the yeare one thousand five hundred eightie eight therefore if England serve him hee will deliver it still When Queene Elizabeth the mirrour of the world was taken away we looked for a wofull day yet God gave us a joyfull day after it therefore alwayes let us trust to him let the sight of his wonderfull workes dayly before our eyes be as oyle to nourish the lampe of our faith that it never dye The last circumstance appertaining to this sinne is the time how long it continued they tempted and proved him 40. yeares though they saw his workes These words in the Hebr. are coupled with that which followeth 40. yeares was I grieved with that generation Yet there is no jarre betweene Paul and David for these two are convertible and depend the one on the other They be both true they tempted God 40. yeares and he was grieved with them 40. yeares If they tempted him 40. yeares then he must needs be grieved with them and if God was grieved with them 40. yeares then they tempted him so long so that the one cannot be separated from the other They dwelt in this sinne a long time and would not bee plucked out of it VERSE 10. THe punishment of the sinne Gods wrath was kindled against them In the end after hee had borne the burden of their sinnes many yeares together his wrath did breake out against them for it They were irksome and tedious to me I could beare them no longer after that I had striven with them fortie yeares when there was no remedy I cast them off God is grieved similitudinariè That rebellious that obstinate generation Hee was not grieved with their Children but with them The Children doe not smart for the fathers faults if they make not their fathers sins their own sinnes Their Children went into the land of Canaan though they did not Least it should seeme to be a griefe or anger without reason
gente cruentus Sanguine fraterno and they use to call him terrae filium whose father is not knowne Iobs Genealogie is not expressed in Scripture But why was his Genealogie omitted Some of the Iewes say because his father was a fornicatour and his mother an whore Eustathius Bishop of Antioch sayes because his ancestours were not worthy to be reckoned with such an holy man Some because he did not appertaine to the stocke of Abraham from whence the Messiah came rather because he might be a full type and figure of CHRIST Sem cannot be Melchizedec the Iewes say he was Lyranus Ierome epist. 126. calls it famosissimam quaestionem 1. Sem his Genealogie is set downe in the Scripture his father and mother are knowne his Grandfather and great Grandfather his posterity Gen. 10.21 Ergo. Object Lyr. his Genealogie indeed is registred under the name of Sem but not under the name of Melchizedec as the Holy Ghost meaneth Sol. I but the Apostle speakes of the man not of the name This man Melchizedec was without father and mother So it may be said that the posterity of Israel is not mentioned Matth. 1. because the name of Israel is not there but of Iacob 2. Sem had the east part of the world allotted to him Gen. 10.31 then how came hee to dwell in Canaan appointed to Cham and his posterity Gen. 10.19 and to Reigne there as a King Whereas Sem and his posteritie had Chaldea allotted to them Abraham came of Sem who dwelt in Vr of the Chaldees from whence he came into Canaan at Gods Commandement Gen. .1.31 he passed over the river Euphrates whereupon he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the seventie But we never read that Sem was called into Canaan as Abraham and Lot were 3. There is no probabilitie that seeing all this while often and constantly hee hath beene called by the name of Sem the HOLY GHOST should now of the suddaine call him by the name of Melchizedec 4. It is said of Melchizedec Hebrewes 7.6 that his kindred is not counted among the Levits yet Abraham and Levi came of Sem therefore Sem was not Melchizedec 5. Iosephus and Philo Iudaeus affirme that Melchizedec was a Cananite so say Irenaeus Epiphanius Theodoretus Adam and Eve had neither father nor mother they had no earthly Father to beget them nor mother to beare them in her wombe but were immediately created by God All others that descended of them have both father and mother Melchizedec himselfe had father and mother else hee could never have had any being in the world to meet Abraham and to blesse him but he is said to be without father and mother c. because their names are not recorded in the historie of the Bible otherwise both he and all other Men Women and Children have beginning of dayes and end of life We have a beginning and wee shall have an ending there is a time to be borne and a time to die Adam lived so long and hee dyed Methusalem almost a thousand yeeres yet he dyed in the end The rich man also dyed and was buryed Rich and poore high and low Merchants Lawyers and Physitians dye Lords Earles Dukes and Kings dye Some goe merrily to bed and are dead in morning Some lively and jocund at noone and dead by night Some are made exequutors to others that are faine to have executors themselves before they can come to the exequution of the will and testament left to them Such a fraile thing is our life a vapor a bubble a thought a dreame c. Therefore let us so spend the few evill and uncertaine dayes of our pilgrimage in this world as that wee may live with Christ that abideth for ever in the world to come The Priest-hood of our Saviour is an everlasting Priest-hood as for his sacrifice the action is past he offered himselfe once for all on the altar of the Crosse but the fruit and efficacy of it remaineth for ever his intercession remaineth still hee is our intercessour in the heavens and presents the incense of our prayers to his Father in the golden censer of his owne righteousnesse and hee will offer up the sacrifice of praise for us to his Father for ever Therefore let us shew our selves to bee Priests to him offering up our selves our soules our bodies as an holy sacrifice to him in this life that we may reigne with CHRIST our Priest for ever in the life to come VERSE 4. NOw followes the greatnesse of Melchizedec which was a type of our SAVIOUR CHRIST wherby the greatnesse of our SAVIOUR CHRIST Himselfe may shine more evidently to us all The amplification of his greatnesse is set forth by comparing him with two famous persons Abraham and the Levites 1. That he is to be preferred above Abraham he evinceth by these two arguments 1. Hee that takes tithes is greater than hee that gives tithes Melchizedec takes tithes Abraham gives tithes Ergo. 2. He that blesseth is greater than he that is blessed but Melchizedec blesseth and Abraham is blessed ergo That he is to be advanced above the Levites he sheweth by two arguments 1. They are mortall he is immortall 2. They payd tithes to him ergo he is greater than they The first argument hath two parts an affirmation and an anticipation of an objection 1. Argument he that received tithes of Abraham that famous and worthy man of whom the Iewes doe boast more than of any other must needs be acknowledged to be a great man but Melchizedec received tythes of Abraham ergo The proposition dependeth on this tythes were Gods right therefore they that tooke tythes were in Gods roome and for that cause superiour to them that payd tythes Melchizedec was a taker of tithes Abraham a giver of tithes therefore he was greater than Abraham Because it is a matter of importance and worthy the marking he stirres them up to attention by an Epiphonema Consider as they doe that are in a theatre which are wont with serious minâ—es and carefull diligence to consider of that which they see and heare Melchizedec as a magnificent King and royall Priest commeth forth to play his part therefore consider him well How great Not in stature as Saul was but in honour and dignitie This whatsoever he were Even the Patriarch Abraham Such a rare man as Abraham was the friend of GOD the Archfather a chiefe father the Prince of fathers Ab rab gnam the father of many nations of him the Iewes chiefely boasted that he was their father So Acts 2.29 7 8 and 9. Of the first or chiefe of the fruits taken also for spoyles An ordinary thing among the Gentiles to consecrate some of the spoiles to their Gods when they had gotten a victorie 1 Samuel 15. ver 15. The chiefe of the spoiles hee would not give of the basest they by a Synecdoche are put for the whole spoiles Some translate it praecipua the chiefe things The taking
GOD upon him by his disobedience we pulled the wrath of God on us when he gave place to the suggestions of the Devill we gave place to them when he rebelled against God wee rebelled against him because hee was not to bee considered as a private man but as the roote and fountaine of all mankinde When Adam was created in righteousnesse and true holinesse after the Image of God wee were then created as glorious Creatures as hee When Adams body was framed out of the dust of the earth our bodies were taken out of the earth when Adam received a dominion over the beasts of the field the birds of the ayre the fishes of the Sea we received a Lordship over all creatures when Abraham payd tithes the tribe of Levi payd tithes So we that be Christians may be affirmed to have done many things in Christ when hee did undergoe the burden of his fathers wrath wee sustained it when he fulfilled the law we fulfilled it when hee was crucified on the Crosse wee were crucified to sinne when he dyed we dyed his death was a token of our dying to sin When hee rose againe and ascended into heaven we his members rose againe and ascended into heaven When he payd the debt of sinne we payd it namely by him as by our surety Let us not then think much of the punishments inflicted on us for sinne that we have sicknesses and diseases yea that even poore tender infants of a weeke old are sicke Besides our owne sinnes wherein wee were conceived wherein wee grow up continually wee all sinned in Adam and when the sentence of death was pronounced against him it was pronounced against us all we were all guilty of damnation save that God in mercy hath saved many by his Sonne Christ Iesus CHRIST 's doings are our doings his obedience is our obedience his satisfaction is ours his merits are ours his righteousnesse is ours therefore though we bee poore in our selves yet wee are rich in him though we have nothing of our selves yet in him we possesse all things VERSE 10. HEere the Apostle shewes how Levi paid tithes to Melchizedec lest it might seeme a paradoxe he payd tithes to Melchizedec not in his owne person exclusivè but inclusively in Abraham he was in his loines potentialiter originariè as the Schoolemen speake as all creatures were in materia prima Levi was in the loines of Abraham secundum concupiscentiam carnalem Christus autem secundum solam substantiam corporalem Aug. lib. 10. de Genesi ad literam c. 20. Thom. part 3. q. 31. art 8. in semine est visibilis corpulentia invisibilis ratio in respect of the former Christ was in the loines of Abraham but not in respect of the latter But the soundest answer is Christ in this Antithesis is comprehended under Melchizedec which was a type of him not under Abraham therefore Christ is here considered as a taker of tithes in Melchizedec not as a payer of tithes in Abraham The scope of all is to prove the excellency of Christs Priesthood above the Leviticall Priest-hood wherof the Iewes so greatly gloried the Levits themselves payd tithes to Christ in Melchizedec therefore Christ's Priest-hood is by many degrees more excellent then theirs There was a worthy and glorious Priest-hood in time of the law there was an high-Priest in goodly apparell clothed with a white linnen Ephod that had a Miter on his head a faire breast-plate on his breast on which was written the names of the twelve tribes of Israel he went into the Sanctum Sanctorum once a yeare and offered up the prayers of the people Besides him there were a great number of Priests and Levites throughout all the townes and cities of Israel they offered the sacrifices of the people and made attonement for them before the Lord they taught the people and instructed them in the wayes of the Lord. Yet all these are nothing to our Saviour Christ hee excells them as much as the Sunne doth the Starres or the body the shadow They were all but shadowes of him hee is the true high-Priest which is a Priest for ever after the order of Melchizedec They were but men hee is God and man they sinfull hee without sinne they mortall he immortall their sacrifices were but figures of his sacrifice the bloud of Goats Lambes offered by them took away no sinne his bloud purgeth us from all sinne they received tithes of their brethren but they themselves payd tithes to Christ they prayed for the people in the Temple Christ prayes for us in heaven A most glorious high-Priest worthy to be honoured of us all Let us subject our selves to this high-Priest which hath made us Kings and Priests to God his father that we may reigne with him our Priest and King in the life to come Now if Melchizedec were so great a man how great is our Saviour Christ doth it you good to looke on the Kings picture then what delight would you take in the view of the King himselfe Melchizedec is but the picture Christ is the King and Priest indeed therefore let us all lift up our mindes to him Not Abraham alone not the Priests and Levites alone but all Kings and Princes yea all the Angels in heaven must stoope to Christ. Therefore let us all meditate in his greatnesse which may be a singular comfort to us that we have such a great King and Priest as Christ is who is greater than all creatures in the world Now he comes to Christ prefigured by Melchizedec In whom there is to be considered 1. His calling to the office of the Priest-hood c. 7. and 8.2 His exequution of that office c. 9. and 10. In his calling 1. The person called c. 7.2 The function whereunto he was called cap. 8. In the person called 1. The occasion why hee was called to this excellent Priest-hood ab 11. to 26. 2. A magnificent description of him that was called to it à 26. ad finem The occasion of his calling was the imperfection of the Leviticall Priest-hood Above the which the Priest-hood of Christ is advanced by foure arguments 1. From the change of the one and the firmenesse of the other Verse 11.12 13 14. 2. From the power and utility of the one and the weakenesse and inutility of the other Verse 15.16 17 18 19. 3. From the manner of the institution of them both the one by an oath the other without an oath Verse 20.21 22. The 4th from a difference betweene the Priests of them both they were many he but one they dyed he lives for ever which is amplified by an effect Verse 23.24 25. Then followeth the description of this our high-Priest Where there is a commendation of his person Verse 26.27 and of his Ministery Verse 28. VERSE 11. THe first argument from the change is illustrated by the cause and the manner thereof The cause was because perfection could not be obtained by it If we had been
our memories Of late a most divellish and never heard of treason was contrived by some Iesuited Papists to blow up the whole realme the which that it might never be forgotten in England a perpetuall holy day is inacted by act of Parliament wherein publike thankes is given to God for it One way or other such extraordinary mercies are to be imprinted in our memories A reservation of some externall relicke is not alwayes necessary there may be danger in that if some part of the Gunpowder or some of the barrels which they had layd in the vault had beene kept it would not have been so good as a solemne day every yeere for the recordation of it But alas we are all exceeding forgetfull of Gods mercies his judgments are soone forgot the terrible pestilence which at the beginning of the Kings raign swept away so many thousands is not remembred much lesse will we remember the favours and blessings of the Lord beneficia nemo ponit in calendario that is good of our own benefits but we must all put the benefits of God Almighty in the calender of our mindes for ever 2. And Aarons rod that budded The occasion was this Whereas Corah Dathan and Abiram with all that belonged to them were destroyed for their malepart dealing against Moses and Aaron the Israelites began to mutter at it came to Moses and Aaron saying ye have killed the people of the Lord Num. 16.41 whereupon a great number of them were slaine Now to the intent that this murmuring against the Priest-hood might be stayed the Lord by a lively token would make manifest to all posterity unto what an high chaire of honor he advanced it he commanded 12. rods to be taken according to the number of the 12. tribes that tribe should have the preheminence in the sanctuary whose rod budded now Aarons budded and no other therefore he and the Tribe of Levi were to bee acknowledged in spirituall matters above the rest for ever This doth signifie to us what a care the Lord hath of his sacred ministery which through the malice of Satan is ready to bee contemned in the world My people are as they that rebuke the Priest A contemptuous rebuking of Gods Ministers is a sinne of sins q. d. they cannot commit a greater offence then this they have no good successe that resist Gods Ministers Corah and his complices were swallowed up by the earth alive Ieroboams hand was dried up which hee stretched out against the Prophet Iesabel was eaten up with dogs that set her selfe against the servants of the Lord. Vzziah was smitten with a Leprosie for his contempt of the Priests Ananias and Sapphira that went about to play mocke-holy day with Saint Peter were smitten with suddaine death Therefore let us take heed how wee oppose our selves to the Ministers how wee murmure against their authority thinke or speake contemptibly of them The world may seeke to depresse Aarons rod but it shall bud and flourish in despite of them all Therefore let us have a reverent opinion of the Ministers let us esteeme them as GOD 's stewards as his Ambassadours such as are over us in the Lord. Let us submit our selves unto them and receive them with feare and trembling as the Corinthians did Titus when his Ministery is despised God is despised and hee will not put it up at our hands The third thing reserved were the Tables of the covenant The Arke is a representation of the Church which above all other things must have the Law of God in it This golden Candlesticke must hold up the Candle of the Word of God Hence it is that she is called the ground and pillar of truth not as if shee were to determine what is truth but as a pillar upholds the house so the Church the truth Then what a Church is that Church of Rome that banishes the Law that burnes up the Bible that seekes to suffocate the Truth She is no Arke but a prison of the faithfull This doth declare to us that the Law is to bee had in perpetuall remembrance Let us that be Christians not only have it in our bibles Let us not only talke of it with our tongues but let us lay it up in the Arke and closet of our hearts for ever I have hid thy Law in my heart sayes David As the two Tables of stone were laid up in the materiall Arke so let us entreat the Lord to write the tables of his Law in the fleshie tables of our heart that it may be our guide and comfort all the dayes of our life VERSE 5. WEE have heard what was in the Arke Now let us see what was over it the Cherubims of glory which are so termed because the glorious God betweene them did make answer Cirbi tanquam puer Carab they were certaine images like to little Children with faire and beautifull faces and they had wings by those were signified the Angels which are the Guardians and keepers of the Church figured by the Arke Gen. 3.24 Psalm 91.11 Capphoreth of Caphar that signifies to cover and to reconcile or pacifie the covering of the Arke where GOD by the High-Priest was pacified with the people and obtained mercie for them Therefore it is called the Mercy-seate and Christ Rom. 3.25 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from this Mercy-seate did God speake Numb 7.89 Psalm 80.1 Of the Cherubims vid. Exod. 25.18 The Mercy-seat or covering of the Arke was a type of our Saviour Christ who covers the Church with his righteousnesse which is a propitiation for our sins The Cherubims are the Angels that minister to Christ and his Church Mat. 4.11 and an Angell comforted him in the Garden As they ministred to him when he was on the earth so they be ministring Spirits for our salvation to the worlds end As GOD spake to Moses by the mercie seate so doth he to us by Christ. 2. At the Mercy-seate God shewed himselfe to be favourable to the people so is he to us by Iesus Christ. See in what an excellent estate the true members of the Church are they have many to protect them 1. God as an Eagle doth shadow us Deut. 32.11 2. CHRIST as a Henne doth shadow us the Holy Ghost also is a father to us I will not leave you Orphanes the Angels they shadow us they are ministring spirits for our salvation they pitch their Tents about us and hold us in their hands The King of Tyrus is called the annointed Cherub Ezek. 28.14 and 16. the covering Cherub covering his people under the wing of his protection Sundry uses may be made of this 1. We that be Christians may be more couragious then any other we are better guarded then any other the wicked are guarded with the Devill and his Angels wee with the holy and mighty Angels they have the black guard we the white an armie of ten or twenty thousand men may bee with them but an army of an
kill our bodies the filthy stincke that issues out of these dead carkasses of sin will kill both body and soule therefore let them be detested by us These dead workes of sinne will poyson us all therefore have nothing to doe with them as wee love our life which is most deere to us all skin for skin and all that a man hath will he give for his life so let us avoide these dead workes that deprive us of eternall life in the world to come 5. Dead things are heavy a dead man So these lye heavy on our consciences Caine Iudas they were not able to beare that intollerable burden Sins may very well be termed dead workes 1. Laedunt vitam naturae they make our naturall life more unpleasant to us in the end they cut the threed of it for the wages of sinne is death if we had never sinned against God we should never have dyed 2. Carent vita gratiae So long as we are dead in our sins we are out of the favour of God 3. Auferunt vitam gloriae they deprive us of the kingdome of heaven in the life to come therefore they are worthily termed dead workes Thirdly the end of our redemption is to serve God we are redeemed from our old conversation not to our old conversation we are bought with the bloud of Christ not to serve the Devill our selves the flesh the world we have served them too much already but from henceforth we must serve God And how must we serve him 1. Integraliter in soule and body not in body alone as hypocrites doe that draw neere to GOD with their lippes but their hearts are farre from him nor in soule alone as some fearefull Christians doe which say they have a good heart to God-ward and yet give their bodyes to the service of the Devill As God by Iesus Christ hath redeemed both soule and body so we must glorifie him with them both 2. Wee must serve God peculiariter him and him alone I am a jealous God Thou shalt have no other Gods besides me We must not make our belly our God as Epicures doe our money our God as covetous misers doe but wee must serve God alone hee must have all our service Matth. 4.10 3. Perseveranter not a while but continually to our lives end bee faithfull to the end and I will give thee the Crowne of life If wee persevere not in his service to our dying day wee shall loose our reward 4. Totaliter all the time of our whole life Wee must serve him not only when wee bee old drie and withered but in our fresh and flourishing yeeres wee must beare the yoke of the LORD when wee are young hee must have the first fruits of our service But alas though wee professe that wee are redeemed by CHRIST yet wee serve our owne lusts and affections wee serve not the living GOD as wee ought to doe Let us have a care to serve the living GOD in this short and transitory world that we may live eternally with this everliving GOD in the world to come There is no fishing to the Sea no service to the Kings nor no service to the King of Kings 1. Some Masters are poore and cannot reward their servants our master is rich heaven and earth are his Hester though a poore mayde yet because she served him he made her a Queene 2. Some masters are churlish and will not reward their servants as Nabal was wee have a kinde and loving master not the least service we doe if we give but a cup of cold water in his name but he will reward it 3. Earthly Masters give but earthly rewards they may give good wages while yee be with them and peradventure bestow a farme on you but our master will give us a kingdome 4. Earthly masters dye Gentlemen Knights Noblemen dye yea Kings themselves dye and then their servants seeke abroad but our master lives for ever Therefore let us serve him with all cheerefulnesse let us serve him in this life and we shall enter into the joy of our Master Will the Son of Iesse give you all Vineyards Our Master will give us all a kingdome We are servants here we shall bee Kings there have palmes in our hands and Crownes on our heads and raigne with him for ever VERSE 15. SEcondly the truth and substance of the Tabernacle is applyed to Christ as to a testatour Where 1. The constitution of the Testament Verse 15. 2. A confirmation of it In the constitution of it there be foure circumstances 1. The legatour 2. The death of the testatour that strengthens the Testament 3. The legatarie every believer 4. The legacie an eternall inheritance The instrumentall cause whereby wee attaine to our legacie was the death of Christ which hath a double use 1. To purchase redemption for us as a Priest we are redeemed by the bloud of Christ from the bonds of sins wherewith we were tyed by vertue of the former Testament 2. To ratifie the covenant and Testament to us as a Testatour he is a Priest in regard of God making an attonement for us with his bloud hee is a Testatour in respect of us bequeathing that to us which hee hath bought with his bloud It is ratified by the death of the Testatour Which is confirmed by two arguments 1. Iure humano Verses 16.17 2. Iure legali Where 1. A generall assertion Ver. 18. 2. A particular explication of it Verse 19.20 Here may seeme to be some contradictions 1. There it is said when Moses had read the booke here it is said when hee had spoken every precept that is appertaining to the booke of the covenant So that there is no jarre but a sweete harmony 2. There is mention only of the bloud of Beeves here of Calves and Goates they are by a Synecdoche comprehended in the other 3. There is nothing said of water wooll and hysop but there he speakes of sprinkling and these were used in all sprincklings 4. It is not said that the booke was sprinckled but that may well bee collected Verse 6. for having made an Altar and set the booke of the covenant on it with halfe of the bloud he sprinckled the Altar and the booke afterwards hee sprinckled the people too 5. There it is said this is the bloud of the Testament which God hath made with you Here which GOD commanded to bee brought to you This in sense is all one it was made according to the booke and being made was brought to them comprised in the booke Exod. 24.9 The force of the argument is this the former Testament was confirmed with bloud by the death of Calves Goats c. therefore it was requisite that the latter Testament should be ratified with bloud namely by the death of Christ the Testatour Because by his owne bloud hee hath purged our consciences which the bloud of beasts could not doe in the Law He by whose meanes and mediation the New
head of it is in heaven and their conversation is in heaven the Church which is termed the kingdome of heaven should be purified with these that is with earthly things like to themselves They were earthly and they ought to bee purified with earthly things the ashes of an Heifer the bloud of Calves Goates c. But the heavenly things themselves that be under the Gospell which is a Gate and entrance into the kingdome of heaven the Church in the time of the Gospell the true Tabernacle and faithfull Citizens of heaven it was necessary that these should be purified with better sacrifices above these namely with the sacrifice of Christ himselfe else we could never have had any right to the kingdome of heaven Christ's one sacrifice is here called by the name of many because it is compared with the many sacrifices in the Law and opposed to them Not because there be many Masse Sacrifices to represent this one sacrifice Here wee see how wee are advanced above them in the time of the Law they had the patternes wee the things patterned they painted flowers we the flowers themselves they the shadowes wee the body they the picture we the man they the lineaments of the house we the house it selfe How are we beholden to God happy are the eyes that see what we see O that wee could walke worthy of them Better No comparison betweene them no more than betweene the creatures and the Creator What are Bulls Goates Calves to the Son of God that hath offered himselfe for us VERSE 24. THe Holy of Holies was a type of heaven Not made with the hands of Aholiab and Bezaleel Which were antitypes as it were pictures in waxe to represent this a stampe of this Into heaven it selfe whereof that was a type Act. 1.11 Manifestly and openly Not for a little while to goe out againe as the High-Priest did when he had prayed and sacrificed for the people but now and continually Not for himselfe but for us By the demonstration of his own sacred body wherein hee hath suffered for us to make intercession for us So long as Christ appeares in heaven for us our sinnes cannot appeare in the sight of God Of themselves they cry up to heaven for vengeance but Christ our Advocate and High-Priest is in heaven to answer for us Indeed father they are grievous sinners but here am I which in my owne body have borne the burden of their sins In the Courts here on earth men have Advocates and Proctours that appeare for them Christ our Advocate appeares in heaven for us therefore wee neede not to feare Who shall lay any thing to the charge of GODS elect It is CHRIST that appeareth in heaven for us 2. As hee is gone into heaven so we shall one day bee in heaven with him In the time of the Law the High-Priest went into the Sanctum Sanctorum but hee could carry none of the people with him Our High-Priest will bring us all into the true Holy of Holies the kingdome of heaven Father I will that they also whom thou hast given mee be with me where I am The fore-runner is gone before us and we shall follow after hee himselfe hath told us that in his Fathers house there be many mansions and he is gone to prepare a place for us What a dignity is this that dust and ashes should sit in the heavenly place with CHRIST Let this comfort us against all the crosses and calamities of this life What though wee be sicke many weekes together What though wee bee pinched with poverty for a time in this world and with soares as Lazarus c. all these one day shall have an end and wee shall bee in heaven with Christ have Palmes in our hands Crownes on our heads where all teares shall bee wiped from our eyes for ever VERSE 25. HHimselfe Hebr. 1.3 Often as the High-Priest offered often Every yeere whereas Christ but once Other bloud of Goates Calves c. Let us remember that which St. Peter telleth us we are redeemed from our old conversation wee are washed from our sins by the bloud of Christ therefore let us not wallow like swine in the dunghill of sin againe VERSE 26. BEcause there were sins in all ages of the world to bee done away CHRIST 's death was prefigured from the beginning of the world by the death of Abel by the oblation of Isaac by the sacrifice of many beasts in the time of the Law yet hee suffered but once Now not in the precedent or future time but now in the fulnesse of time Gal. 4.4 End of the world 1 Cor. 10.11 1 Ioh. 2.18 Hora. Though 1600 yeeres and moe are passed since yet a thousand yeeres are but as a day with the Lord. Hath he beene manifested 1 Tim. 3.16 appeared in the nature of man truly like to us in all things sin only excepted To the abolishing so as hereafter it shall bee of no force to accuse and condemne us or to shut us out of heaven There is sin still remaining in us but the guilt and punishment thereof is put away how not by the sacrifice of a Lamb Goate Calfe c. but by the sacrifice of himselfe Why did not GOD send CHRIST at the beginning of the world 1. Hee would have sicke man for a time to bee humbled with the sight and feeling of his disease that the Physitian might bee more welcome when he came 2. He would have the prophesies concerning Christ to bee fulfilled before he came A sharpe and evident knife to cut the throat of the Masse withall If CHRIST be offered up in the sacrifice of the Masse then hee suffers at every Masse for there can bee no offering of Christ without suffering but he suffers not even in the judgement of the Papists neither Bellarmine nor any of them all can though full of shifts tell handsomely how to elude this argument for here their unbloudy sacrifice hath a deadly wound There can bee no oblation of Christ without the suffering of Christ. The world then is not eternall as some Philosophers dreamed it had a beginning and it shall have an end onely GOD is without beginning and ending for the Angels themselves had a beginning If the end of the world was in the time of CHRIST and of his Apostles then now it must needs bee at an end now it lyes a gasping and is ready to yeeld up her breath that day is at hand when the world shall passe away with a noyse Therefore why doe wee dote so much on the world wilt thou sit feasting and banquetting in a rotten house that is ready to fall on thy head Such an house is the world therefore rather hasten to bee out of it The wicked are called the men of this world wee that bee the faithfull are men of another world ye are not of the world sayes our SAVIOUR CHRIST yet for all that wee are meere worldlings following the pleasures and
profit of affliction is so great lift up the hands Manus sunt organa organorum they that be faint and of a feeble courage hang down their hands and have weake knees The knees sustaine the weight of the body he would have them to take heart to them to lift up their hands and to strengthen their knees that they may run the race set before them Runners stretch out their hands legs and knees too So must wee in this spirituall race VERSE 13. STagger not but goe firmely like stoute men make straight steps goe not awry rectos gressus facimus rectè credendo confitendo patiendo Now yee halt but ye are in the way if yee looke not to it ye may be carryed quite out of the way There is triplex obliquitas In intellectu affectu actione The people in Elias time halted betweene two opinions 1 Reg. 18.2 So some of the Hebrewes began to halt betweene two Religions Iudaisme and Christianisme The false Apostles and persecuting Iewes made them as it were to halt The ceremoniall law the Temple are of Gods institution shall we forsake them and believe in Christ crucified they that bee Christians are hated of all the world spoyled of their goods and lives too Wee will pause a little on the matter wee will consider with our selves whether it were best for us to be Christians or not This halting hee would have removed and wishes them to make straight steps to goe on manfully in the profession of the Gospell that no afflictions make them to halt As for us GOD be thanked for it we live not in the time of persecution as the Hebrewes did wee are not spoiled of our goods cast into prison constrained to flye our native Country carryed to the stake to be burnt for the name of CHRIST we have a Vertuous and Religious King that is a nursing Father to the Church yet the chastisements of the Lord are ryfe among us because wee are not bastards but Sonnes When the first borne were destroyed in Aegypt there was not one house of the Aegyptians but one dead in it There is scant one house among us but there is one sicke or afflicted in it A man can travell almost into no Country but hee shall finde a number sicke sometimes the man and Wife Children and servants downe at once Neither are they of the worser sort drunkards adulterers atheists c. but many of the better sort good professours sober godly and religious men that are thus visited Our heavenly father sees something amisse among us which causeth him to send forth his rods into so many places The Church of Corinth was an excellent Church yet St. Paul sayes for this cause namely a negligent and disorderly receiving of the Lords Supper many are weake sicke and sleepe among you The Lord sees us to bee rocked asleepe in security to bee negligent in prayer reading of Scripture comming to Church he sees the heavenly Manna of his Word the food of our soules to be loathed in all places men waxe too nise and dainty in hearing he sees the Sacraments not to be regarded men make small reckoning of these seales of faith For these causes many are weake and sicke among us yet let us not faint under these afflictions Let us lift up our hands that hang downe c. Let us consider who it is that striketh us it is the LORD said Eli c. It is not an unlucky conjunction of Planets they be not the dogge dayes which are the cause of these diseases they are not simply to be imputed to the weather or the time of the yeere It is the Lord that smiteth us and let him doe what seemeth him good Hee is our loving and mercifull Father in Christ Iesus hee will lay no more on us then hee will enable us to beare to our everlasting comfort in the end We are chastned by the Lord that wee should not bee condemned with the world Hee suffers the wicked oftentimes to live in jollity the rod of God is not upon them they are not in trouble as other men but hee Schooles his owne Children they shall seldome bee without some affliction or other least they should bee drowned in the pleasures of the world Therefore let us beare the chastisements of the LORD patiently for a short time in this life which is but a spanne long that wee may live with our heavenly Father in the life to come Hitherto he hath given a precept touching our selves how we our selves are with patience to runne the race set before us quietly enduring such chastisements as our father imposeth Now hee doth further enjoyne us to bee as trumpets to waken others to it that they may run together with us in the race of Christianity Where 1. An admonition 2. A reason for the enforcing of it Verse 18. In the admonition 1. A generall propounding of it Verse 14. 2. A particular unfolding of it In the generall propounding of it 1. The vertues commended to us peace and holinesse Then the reason for the enforcing of them of the latter especially VERSE 14. HE doth not say embrace peace when it comes to you and offers her selfe to you but though she runne away follow her lay hold on her and bring her whether she will or no. We must seeke peace instanter follow it generaliter with all prudenter in holinesse Not with some but all not with your friends alone but with your enemies too not only with them of the same Religion but with those that be of another Religion Bee at peace with their persons though not with their vices bee at peace with all what in thee lieth especially holinesse that is of absolute necessity bee not so greedy of peace that yee should forget holinesse holinesse of soule and body 1 Thes. 4.3 2 Cor. 7.1 Hereunto he inviteth us by the danger of the want of it without which no man be he never so wise learned honourable though he be a King he cannot be saved without holinesse shall see the Lord in his blessed and glorious kingdome in the life to come as a Citizen of the same kingdome Our Saviour was at peace with the Pharisees hee went to many of their houses to dinner hee was at peace with Caesar though he were a persecutor of the Church and payd tribute to him and wee may be at peace with all men throughout the wide compasse of the world with Atheists drunkards adulterers c. 1 Cor. 5.10 Yet here two cautions are to be observed 1. Wee must distinguish betweene peace and familiarity wee may bee at a generall peace even with the enemies of God but wee must not bee familiar with them There is danger in that All our delight must be on the Saints that be on the earth they must be our familiars 2. Wee may bee at peace with the persons of all but with the vices of none Bee at peace with a drunkard but not with his drunkennesse reprove that