hungry and thirsty he was many times He was called all to naught a bibber of wine a Samaritane and one that had a devill a little before his Passion they blindfolded him spit on his face buffeted him whipped him extreamely platted a crowne of Thornes on his Head that made the bloud run about his Eares they stripped off all his clothes nailed him hand and foot to the Crosse where he continued in bitter paines of soule and body a long while together Thus was this innocent Lambe killed and pittifully handled for our sakes Our sins were the causes of all He bore our infirmities and hee was wounded for our transgressions These were the knives that cut the throat of this Lambe and yet shall we take delight in sin CHRIST went through all these afflictions for our drunkennesse uncleannesse covetousnes pride c. yet shall we lye wallowing in these sins the consideration of the manifold afflictions that Christ suffered for sin should cause sin to be odious and loathsome to us all 2 If the Prince could nor get to Heaven without afflictions should the subjects imagine to go thither without crosses the Master was afflicted and shall the servants thinke to live without affliction it cannot be avoided we must all drinke of Christs cup and be baptised with his baptisme Many in their hearts complaine of God that he is too hard to them they are never without some crosse or other one while in their soules another while in their bodies sometimes in goods in good-name one while they have the tooth-ach another while the head-ach one while vexed with children another while with servants one while losses in goods another while by lying and malevolent tongues they are robbed of their good names sometimes God stirreth up adversaries against them in Towne or Countrey as he did against Salomon Marvell not at that neither repine nor grudge at it God grievously afflicted his naturall Son and shall we thinke much if he afflict his adopted sons GOD imposed many afflictions upon him that knew no sin and shall we sinners stomack it if we be afflicted CHRIST hath gone before as a Captaine in the foule way of afflictions we must follow him All that will live godly in Christ Iesus shall suffer persecution through many tribulations we must enter into the kingdome of God Acts 14.22 no remedy They that Will goe to London in the dead of Winter must goe through many showres and if we will passe to that high Citie the heavenly Ierusalem it must be through afflictions they that are without correction are bastards not children It is an argument of a wicked man of whom God makes no reckoning to bee without affliction they are not in trouble as other men If we Will be glorified with Christ let us suffer with Christ as he went to heaven through afflictions so must we else we shall never get thither we must not think to goe to heaven out of all prosperity but out of adversitie These be they that came out of many tribulations Therefore let not afflictions be altogether unwelcome to us nay let us boast of them after an heavenly manner I carry about with me the markes of CHRIST sayes Saint Paul afflictions are CHRIST his markes by them wee are knowne to belong to him afflictions consecrate us There is no Bishop elected but will joyfully goe to his consecration afflictions consecrate us as Kings and Priests to GOD Almighty therefore though irkesome to the flesh yet in some sort let us willingly embrace them as some Martyrs did the flame of fire CHRIST went to Heaven by afflictions and let us be content to be afflicted here for a short season that wee may live with CHRIST for ever let us suffer with Christ that we may be glorified with Him VERSE 11. ANother reason why it became Christ to be man it is taken from the impurity of our nature Men had sinned and were destitute of the grace of God they were by nature impure and unholy conceived borne brought up in sin now it was necessary they should be sanctified made cleane and holy This could not be done by the bloud of Goates and other sacrifices in the Law neither could they sanctifie themselves by their owne good workes and merits therefore it was requisite that God should take this sanctification on him Now mans nature being corrupt was to be sanctified by a man that knew no sin or corruption for he that sanctifieth and they that are sanctified are of one therefore Christ became man The High Priest that sanctified the people in the time of the Law and the people sanctified by him were both of one Father namely Abraham the Father of the Israelites so Christ that sanctifieth us and we that be sanctified by him are of one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the neuter gender of one thing of one nature Of one that is of one Parent of whom came all mankinde Acts 17.26 Christ and we came of one Adam whereupon S. Luke deduceth his Genealogie from Adam Luke 3.38 We are all of one high and low rich and poore and Christ is man like to us sin onely excepted All the persons in the Trinity sanctifie us God the Father by the Son God the Son by the Holy Ghost the Holy Ghost immediately by himselfe but Christ as the Mediator of the Church sanctifieth it As the ointment came from Aarons head downe to the skirts of his garment so the spirituall oile of holinesse comes from Christ the Head to us that be his members Christ is our onely sanctifier 1 Cor. 1.30 No Saint as the Virgin Mary no Angell can sanctifie us How he sanctifies us is apparent Ephes. 5.26 27. 1 Cor. 6.11 by purging us from our sins clothing us with his righteousnesse renewing us by his Spirit making us New Creatures and fit for the holy Ierusalem This doth give us to understand that by nature we are unholy and un-sanctified conceived borne and brought forth in sinne the children of Gods wrath In us that is in our flesh dwels no good thing Being considered in our selves we are Idolaters Whoremongers Wantons Raylers Drunkards ready to be carried into all impiety Such were some of you sayes S. Paul but ye are washed As the Leper in the time of the law cryed out I am uncleane I am uncleane So must every mothers Sonne of us say we are as uncleane swine by nature except the Lord Iesus sanctifie us When Christ washing his Disciples feet came to Saint Peter he repelled him saying thou shalt not wash my feete No sayes Christ then thou hast no portion in me Saint Peter hearing that answered Lord not my feete alone but my head and hands Wee are corrupt in soule and body therefore let us entreat Christ to wash and sanctifie us in them both No uncleane thing shall enter into the heavenly Hierusalem Dogs Enchanters Whoremongers are without Therefore let us beseech CHRIST to make us cleane by his Word
vengeance on men Whoremongers and Adulterers God will judge Lying is an unprofitable thing men may gaine by it but what advantageth it a man to winne the whole world and loose his owne soule these are unprofitable simply in themselves But the ceremoniall Law is unprofitable in respect of the Gospell that could only shadow out heavenly things but it could not give us heavenly things The washings that were in the law could signifie our washing in the bloud of Christ but they could not purge us from sinne as the bloud of Christ doth the sacrificing of Sheepe Oxen Rams could tell them there was a Lamb to come that should be offered on the Altar of the Crosse for the sins of the world but they could not take away sinne in this respect the law was weake and unprofitable On the contrary side the Gospell is a strong and profitable thing profitable to illuminate us in the mystery of our redemption to justifie us and cloath us with the righteousnesse of Christ that we may appeare unblameable in the sight of God to sanctifie us and make us new Creatures in Christ Iesus to assure us of the remission of all our sinnes and to carry us up into the kingdome of heaven Godlinesse is profitable for all things sayes Paul So the Gospell is profitable for all things It is profitable for the things of this world GOD blessed the house of Obed Edom where the Arke was and God blesseth those Townes and Citties where the Gospell is sincerely and truely practised but especially it is profitable to bring us to the joyes of heaven in the world to come An argument from profit is very forcible This was Hamans coozenage It is not for the Kings profit to suffer them and it prevailed much Nothing so profitable as the Gospell therefore let us all be greedy of it Why are men so desirous of Sheepe because they are profitable creatures Why doe men give so much money for an office because it is profitable and bringeth great gaines with it Why do men strive to make their Sons Lawyers because the Lawyers goe away with all the profit The Gospell of all things is most profitable profitable for this life to procure us the peace of conscience in this world and to save us in the world to come Therefore let us embrace the Gospell with both armes When the Merchant heard of a Pearle that surpassed all others he sold all and bought it the Gospell is the Pearle of Pearles above thousands of gold and silver therefore let us redeeme it though it be with the losse of all our worldly goods the Gospell is profitable for all things therefore make much of it The reason of the abrogation of the law is to be observed by us it was dâ—sannulled because of the weakenesse and unprofitablenesse thereof whereby wee may gather that all weake and unprofitable things that are not availeable to the kingdome of heaven shall be abolished such is the witt the wisedome the learning the eloquence of the world they be fine things of great price with worldly men yet because they are unprofitable for heavenly things they are and shall be abolished Where is the Scribe and the disputer of this world their place is no where to be found We our selves are weake and unprofitable touching spirituall and heavenly matters when we have done all that we can we must say wee are unprofitable servants We are all weake and unprofitable for heavenly matters therefore we our selves also must be abolished and Christ Iesus must be all and in all VERSE 19. THe weakenesse and unprofitablenesse of the ceremoniall law is proved by the inability thereof Nothing that is no man Ioh. 6.37 the neuter gender is fittest ad universitatem designandam Theophyl This is illustrated by the contrary effect in the Gospell Some referre both branches to the Law but was an introduction of a better hope as Porphyrius Isagoge to Aristotles praedicaments as the Apostle sayes the Law was our Schoole-Master to bring us to Christ Gal. 3.24 But 1. It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not an induction but a superinduction that is the Gospell superinduced upon the abrogation of the law 2. Then he would have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a better hope not of a better hope It is rather to bee referred to the Gospell opposed to the Law and the verb in the Text to bee repeated not a new verb supplyed out of the Text but the Gospell bringing in a better hope maketh perfect through IESUS CHRIST the author and object of the Gospell We could not hope for salvation by the ceremoniall Law but we may be bold to hope for it by the Gospell By the introduction of which hope we draw neere to God The people in the time of the ceremoniall law stood without when the Priest was offering within as Luk. 1.10 and at the delivery of the morall law they might not come neere the mount where God was but in regard of the good newes that the Gospell bringeth our reconciliation being made by Christ wee may boldly come neere as Priest to offer our prayers to him in the name of Christ and to beg any thing at His hands Hebr. 4.16 yea by him we may draw neere to God in heaven The Tabernacle Temple the purifications and washings the observation of new Moones and Sabbaths the oblation of Rams Sheepe Bulls Oxen in the time of the Law these did lead them by the hand to Christ in whom they should have all perfection but these did not perfect the people On the contrarie side the bringing in of a better hope by Iesus Christ the Author and subject of the Gospell that doth perfect us What better hope is this had not the Fathers in the time of the Law as good an hope as we Yes verily Though some fondly collect from hence that they had hope only of temporall things we of eternall that is crooked and broken Divinity The fathers did eate of the same spirituall meate and dranke of the same spirituall drinke that wee doe Abraham saw the day of Christ and was glad as we be they had the same hope of everlasting happinesse by Iesus Christ that wee have here is the onely difference they had that hope by faith in the promised Messiah not by the observation of the Law The opposition is here made not betweene the persons that lived in the time of the Law and those that live in the time of the Gospell but betweene the Law and Christ or betweene the Law and the Gospell The Law could not put us in good hope of everlasting happinesse or the favour of God but the Gospell did that hath brought in a better hope One sweet and comfortable fruit of that hope is this that by it we draw nigh to God By nature we are Gods enemies and runne away from God as Adam did when hee had sinned but by grace in Iesus Christ being justified by
shall appeare to all yea even to them that looke not for him they that have pierced him shall see him he shall appeare to Iudas that for thirty peeces betrayed him to the Pharises that burned in hatred against him to the death and would not be satisfied but with his bloud crying out with full mouth and would have no nay crucifie him to the Souldier that thrust him through with a speare he shall appeare to abhominable murderers to beastly drunkards to impure adulterers and adulteresses that have grieved him with their sins and dyed in them without repentance but it shall be to damnation goe yee cursed into everlasting fire So that as soone as they begin to peepe out of their graves they shall howle and cry ô yee hills and rockes fall on us and hide us from the face of him that sitteth on the throne and from the wrath of the Lamb. But to them that looke for him that love his appearing that say in their hearts with them in the Revelation Come Lord Iesu come quickly he shall appeare to salvation So that they shall lift up their heads because their salvation is at hand he that commeth is their friend elder brother Husband Head Saviour therefore they neede not to feare his comming they shall meete Christ in the ayre be translated with him into the kingdome of glory and remaine with him in unspeakable happinesse for evermore Wherefore let us all bee in the number of them that looke for his comming be yee like to servants sayes Christ that wayte for their Master As the daughter of Iepthe looked for her fathers comming went forth with Timbrels and daunces to meete him so let us joyfully Christ's comming the father that hath created us the SAVIOUR that hath redeemed us Shall not the Wife look for the comming of her Husband if he be gone into Spaine or a farre Country Shall not one brother looke for the comming of another Iesus Christ is our Husband our elder brother therefore let us looke for him The Saints in St. Pauls time looked for his comming and shall not wee now all the signes of his comming are past which may be as warning pieces to us the Gospell hath beene preached over all the world rumours of wars therefore why should we not look for his comming Especially his comming to our particular death may bee looked for every moment of an houre I am now old said Isaac yet know I not the day of my death So may every one of us say Absalom was a young man yet hanged by the haire of his head and shot to death by Ioab Nabal a rich man over night merry with wine in the morning as dead as a stone Valentinian the Emperour when sitting in his Consistory he rayled on the Sarmatians an issue of bloud burst out of his body and he dyed immediately We are now strong healthfull and lusty God be praised for it yet the axe of death may cut us off ere wee be aware Wherefore let us looke for Christ's comming generall or particular that whensoever hee shall come wee may enter with him into the wedding chamber of the kingdome of heaven there to remaine with him for evermore CHAP. 10. BEfore we had a dissimilitude betweene the two High Priests now hee prosequutes the difference betweene the Law and CHRIST 1. A consummation of the Priest-hood of Christ to Verse 19. 2. An exhortation to constancy inferred thereupon In the consummation 1. An antithesis betweene the legall sacrifices and Christ's in the ten former Verses 2. An opposition betweene the Priests of the Law and our Saviour Christ ab 11. to 19. The Antithesis betweene the legall sacrifices and Christ's hath two branches 1. Is the weaknesse of the legall sacrifices in the foure first Verses 2. The power and efficacy of Christ's sacrifice à 5. to 11. The weakenesse of the legall sacrifices is set downe in this analysis 1 axiome that they could not take away sin and sanctifie them that offered them which is confirmed by foure arguments 1. From the nature of the Law that which was but a shadow of the remission of sinnes and other good things to bee procured by CHRIST could not take away sin the Law was but a shadow c. Ergo. 2. From the often repetition of them If the legall sacrifices analysis 2 could have taken away sin purge the consciences of them that offered them from the guilt of sin then there needed not such a frequent iteration of them but they were often iterated ergo From the use of them They that can onely put men in remembrance analysis 3 that they be sinners cannot take away sin he that puts me in minde that I am in debt doth not discharge me of my debt but these did put men in remembrance of their sins ergo From the vility and basenesse of them there Bulls and analysis 4 Goates and such like beasts were offered now it is impossible that the bloud of such creatures should take away sin ergo they were not able to doe it The power of Christ's sacrifice is confirmed by a testimony analysis 5 out of the Psalme where there is 1. An allegation of the testimony to Verse 8. 2. An explication of it Verses 8.9 10. In the testimony alleadged there be two things 1. CHRIST 's calling to the offering up of this sacrifice Verse 5.6 2. His promptnesse and readinesse to exequute that calling Verse 7. In his calling two circumstances 1. The time when 2. The reason why the time was at his comming into the world Gal. 4.4 The reason is taken from the rejection of the legall sacrifices Which is amplified by a repetition of those rejected sacrifices analysis 6 His readinesse to execute his calling appeares by the offering of his service to God the Father which is illustrated by the manner of analysis 7 it the impulsive cause and the end thereof The manner loe I come the impulsive cause was the fulfilling of the Scripture which had written of him before the end to doe thy will The interpretation containeth two things analysis 8 9. 1. The collection of an argument out of it Ver. 8. and 9. that hath two branches 1. The abolishing of the legall sacrifices 2. The establishing of Christ's 2. A comfortable consequent ensuing thereupon Verse 10. The collection of the argument is taken from the order used by the Psalmist who upon the insufficiency of the legall sacrifices concludeth the necessity of Christ his sacrifice These being premised and God professing that he takes no pleasure in them then commeth our Saviour with an offering of the sacrifice of his owne body Then followeth the consequent analysis 10 The second Antithesis is betweene the Priests of the Law and Christ. analysis 11 Where 1. The opposition to Verse 15. 2. A confirmation of it to the 19. The opposition hath two members 1. The order and manner of the Priests of the Law 2. The order and manner of our
shall we passe through it Christ himselfe will be our leader in it As hee is both the sacrifice and the Priest so he is the way and the guide the way Hee doth not say an High-Priest but simply a Priest because there is no other sacrificing Priest save CHRIST in the New Testament Not a small one but a great one great in person being God and man great in power for heaven and earth are his great in goodnesse and mercy that will have compassion on our weaknesse and if we happen to faint he will support us by the way For his superiority and preheminence over the house of God that is the Church 1 Tim. 3.15 Heb. 3.6 Moses was over the house of God yet as a servant Hebr. 3.5 Christ as the Lord and King the commander in the house he over a part of Gods house in Iudea Christ over the whole house dispersed over all the earth All Ministers in some sort are over the house of God Who is a faithfull servant that his Lord may make rule over his house that bee over you in the Lord 1 Thes. 5.12 So Moses was over the house Yet a great difference betweene them and Christ. A noble man is over his house and his steward is over his house Christ as the Lord and owner of the house wee as his stewards to give you your meat in due season A singular comfort to all that be of this house that such a one as Christ is over it Some houses have tyrannicall governours which scrape all to themselves and have no care of them in the house Christ is not such a one he hath a loving and fatherly care of all in the house Some householders would provide for their house and cannot they want ability Christ Iesus that is over this house is both able and willing to provide all things necessary for us Therfore let us be of good comfort we shall not want the thing that is good The Church is God's house All England is the Kings dominion White-Hall is his Chappell so all the world is Gods empire but the Church is his house therefore let us behave our selves wisely and religiously in the house of God Will any make the Kings house and Ale-house to quaffe and swill in A brothel-house to commit adultery in and shall we that be in the Church the house of God be drunkards adulterers wicked and lascivious livers As wee bee in Gods house so let us demeane our selves accordingly VERSE 22. HAving such a wise loving and mighty Priest let us come unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely to God by him by the invocation of his name asking boldly all things necessary for this life and the life to come as also let us draw neere to him by an holy life and blamelesse conversation They that make an outward profession and deny him in their lives are farre from him the others are neere and walke with God as Enoch Some interpret it Let us draw neere to that heavenly Sanctuary which is opened to us whereunto we draw neere with a true heart But especially this is to be understood of prayer This drawing neere is not so much with the feete of our bodies as with the feete of our soules The way whereunto is chalked out to us and wherein our High-Priest directeth us for it must have relation to all that went before Now we draw neere to heaven by prayer and an holy life A true heart voyd of hypocrisie and dissimulation for God heareth not hypocrites though they make never so goodly a shew and have never so glorious words 2. An assured faith which purifieth our hearts Act. 15.9 there must be no doubting in faith Iac 1.6 Though thou beest as tall a man as Saul yet thou art not the neerer to heaven but if thou sendest many prayers to heaven and hast thy conversation in heaven then thou drawest neere to heaven Being sprinckled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to our hearts from an evill conscience There was a sprinckling water in the time of the Law made of the ashes of the red Cow wherewith the people were sprinckled Num. 19.9 their bodies were sprinckled with that but our soules must be sprinckled with the bloud of Christ. From an accusing conscience that our sins are washed away in the bloud of Christ. We should have no more conscience of sin Heb. 10.2 our consciences should no longer pricke us for sin because being justified by faith we have peace with God and there is no condemnation to them that are in Christ Iesus This afterwards breedeth sanctification 1 Pet. 1.2 There be many false-hearted wretches in the world such as Iudas was that kissed Christ and betrayed him at the same time there bee many that pretend love to religion and yet have none in them such were those Ezek. 14.1 Such were the Pharisees whited tombes and painted Sepulchers such were the Sadduces that came with a notable glosse to our Saviour Christ and there is a number of Hypocrites at this day that maske under the Vizard of Religion He that made the heart knowes the heart and will one day discover them to their shame Therefore if we draw neere to God let it be with a true heart least hee say to us as to them this people draweth neere to mee with their lippes but their hearts are farre from me If wee be falsehearted men though we carry never so glorious a shew God cannot abide us but if we be true-hearted men though there be many weakenesses and infirmities in us he will accept us in Christ Iesus Behold a true Israelite said Christ of Nathaneel There bee true Israelites and false false cloathes glasses clockes c. Faith is like the Moone sometimes at the full sometimes in the wane But seeing Christ hath merited our salvation God hath promised for Christ's sake to bestow a kingdome on us therefore let us not doubt of it That is to doubt of the sufficiency of Christ's merit and of the Word of God How shall wee come to this full assurance If our hearts bee sprinkled from an evill conscience by the bloud of Christ. By nature have we all bad consciences accusing us for sinne In many things we sinne all All those sinnes lye as an heavy loade on our consciences and make us to cry out ô my sinnes they will not suffer mee to bee quiet day nor night but being sprinckled in our hearts with the bloud of CHRIST we shall no more be vexed with the sting of an evill conscience because Christ hath dyed for all our sins Happy are they that be thus sprinckled Our hearts being sprinckled from an evill conscience our bodies must be washed with pure water It is not enough to have a good soule to God-wards though that is the chiefe but our bodies also must be washed with the pure water of the HOLY GHOST Our eyes must be washed from unchast lookes our eares from rash receiving of reports one against another our
and Alypius writ Domum vestram non parvam Christi ecclesiam deputamus We account your house no small Church of Christ Eusebius reports of Constantine that he had in his Pallace the forme of a Church singing of Psalmes and himselfe would begin the Psalme reading of Scripture prayers Oh that all Christian families were like to these Saint Bernard findes fault with Eugerius that the lawes of Iustinian made a greater noise in his Pallace then the lawes of GOD. Suffer no unchastitie no indecencie to reside in the countenance in the habite in the gate of those that be about thee Inter mitratos discurrere calamistratos non decet it is not comely to see uncomely heads among them that weare miters upon their heads Catharinus being himselfe a Bishop is not afraid to say that Philemon vir saecularis a secular man shall rise up in judgement against us the Prelates of the Church who had turned his house into a Church A worthie patterne for all to imitate There is much crying for reformation let every man reforme himselfe and every house-holder his familie then soone would there be an happie reformation in Church and Common-wealth We have had the persons in the salutation there remaines now the matter of it which conteines in it three things Donum datorem mediatorem the gift the giver the Mediatour The gift is double primum ultimum the first which is grace the last which is peace the one is causa fons bonorum the cause and fountaine of all good things the other finis perfectio bonorum the end and perfection of them all Grace first the undeserved love and favour of God By nature we are out of favour with him the children of wrath All have sinned and all stand in need of the favour of God It is a sweet thing to have the favour of Princes yet that is mutable Mephibosheth had Davids favour but he was wounde out of favour Athanasius had the favour of Constantine but he lost it 1. God is immutable not so much as a shadow of turning in him 2. They can pleasure us but with fading things God with durable 3. They dye God lives for ever 4. They can doe us no pleasure when we be dead God can for all live to him he can raise us up againe and set us in heavenly places with Christ let us all sue for his favour The next is peace flowing from the other 1. All kinde of prosperitie especially the peace of Conscience that surpasseth all There is the worlds peace that worldlings have their eyes sticke out by reason of fatnesse they are not in trouble as other men they have more than heart can wish they dye and that peace dyes with them There is CHRISTS peace being justified by faith wee have peace with God through IESUS CHRIST our LORD That is the comfortable peace indeede Is it peace Iehu said Iehoram What peace when as the Witchcrafts and Adulteries of thy Mother Iezebel are yet in great number What peace can a man have when as his sinnes boxe him continually and will not suffer him to bee quiet As the Ghost of NERO his Mother tormented him There is no peace saith God to the wicked he is like the raging Sea foaming out dirt and mire When Herod entended to make Warre with them of Tyrus and Sydon they sued for peace by Blastus his Chamberlaine God Almighty intends to make Warre against us for our sinnes let us sue to him for peace by Christ Iesus who by the bloud of his Crosse hath set at peace all things in heaven and earth Augustus Caesar wished three things to his Son the favour of Pompey the boldnesse of Alexander and his owne fortune Let us wish these two things to all that wee love grace and peace From whom From GOD our Father All the Persons in the Trinitie are our father CHRIST is the everlasting Father the Holy Ghost is our Father I will not leave you Orphans fatherlesse the comforter shall be a father to you They may all be here comprehended Vbi una persona Trinitatis auditur ibi tota Trinitas intelligitur Every good gift and perfect thing commeth from above even from the Father of light from him comes grace peace and all other good things let us all put up our supplications to him By whom He is described three wayes à Dignitate à Charitate à Sanctitate For his dignitie he is the Lord for his love he is IESUS and a Saviour for his Sanctitie he is Christ the anoynted above all CHRIST is the Conduct pipe whereby all blessings are conveyed to us he is the heyre of all we Coheyres by him hee is primarily beloved we secondarily in him and for him As the oyntment powred on Aarons head went downe to his beard and the skirts of his garment So the oyle of gladnesse powred on Christ our head came downe from him to us all we have nothing without him he is to be magnified for all Saint Paul in this inscription hath broached a great deale of Christian eloquence for Onesimus every word is an oratour to plead for him 1. The name of Paul which was renowmed among all 2. The estate of Paul a Prisoner and that of Iesus Christ he may not stop his eares against the crie of such a prisoner 3. Not hee alone but Timothie too Et vis unita fortior 4. Hee is his dearely beloved he may not deny him that loves him so dearely 5. He is his fellow labourer and he must give him leave to labour with him in this businesse 6. Hee puts in the Woman too this night-raven even in bed may sing a sweet note for Onesimus 7. Archippus being appointed their Pastour cannot easily be rejected 8. The whole household will speake a good word for their old fellow servant 9. The name of grace must needs make him to deale graciously with Onesimus Philemon had the forgivenesse of his sins by the grace of God that must induce him to forgive his servant as God of his meere grace and mercy had forgiven him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imitate thy heavenly Master in this it is Chrysostomes observation VERSE 4. Wee have dwelt something long in the porch yet no longer then necessity required let us now enter into the house and come to the substance of the Epistle Where first there is the subject of it secondly the conclusion of it Verse 21. The subject of it is an earnest suit for Onesimus Where 1. There is the foundation whereupon his suit is built 2. The commencing of the suit or supplication to him for Onesimus 3. The foundation is the graces wherewith PHILEMON was beautified they are expressed in a thanksgiving wherein these circumstances are to be considered 1. Cui to whom he gives thankes 2. Quando when he gives thankes 3. Super quo for what hee gives thankes for his love and faith Where
death the wages of sinne is death Rom. 6.23 First hee entises men to sin and then he hath power and autoritie from God to give them the wages they have deserved that is death thus he has the power of death as a thiefe and murderer Not to hold us in suspence he names him the Devill who compasses the earth to and fro ranging up and downe like a roaring Lion seeking whom he may devoure 1 Pet. 5.8 There be three that have the power of death God Man and the Devill 1. GOD He strikes men dead and that suddenly he rayses up from the dead as Hannah speakes in her song The Lord killeth and maketh alive he bringeth downe to the grave and raiseth up 1 Sam. 2.6 hee hath supremam potestatem Gods power is immediate absolute and unlimited 2. Man a King or a Iudge hath the power of death As Pilate said to our Saviour Iohn 19.10 Knowest thou not that I have power to crucifie thee and have power to release thee True man hath a delegatam potestatem 3. The Devill hath power that is rule and empyre sed consequutam potestatem tanquam carnifex he may not kill us at his owne will and pleasure no more than the hangman may execute a malefactor at his will but according to the appointment of the Iudge VERSE 15. NOw he comes to the second end of Christs incarnation and death that hee might deliver us from the divels hands non liberaretur humanum genus nisi sermo Dei factus esset humanus August Deliver them set them free quaking at the cogitation of death in regard of eternall damnation which it brought with it for their innumerable sinnes whereof their owne consciences accused them Deliverance is a comfortable thing most welcome unto all Galley-slaves and Prisoners are glad to heare of their deliverance Not some but all so many as imbrace his deliverance Not onely those which were bound but subject to bondage that had willingly subjected themselves to the Devill which had bound themselves apprentises to him Rom. 6.16 The Indentures were made betweene them and the devill we will serve thee thou shalt be our Master this was our estate Why were we subject to him what kept us in subjection the feare of death all our life time they were subject to bondage that is to the stroake of death which they expected every moment The devill threatned death to us all our life time every houre being sinners we might looke for death every moment not onely for a temporall death but for an eternall in hell-fire Death is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we quaked at the mention of death this kept us in bondage to the devill A miserable condition but Christ hath delivered us out of it he hath taken away the feare of death that made us to shake the fetter wherewith the Devill kept us bound Now death is but a sleepe a passage to a better life yea it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Basil speakes Thus he hath rescued us out of the divels clawes and made us free Iohn 8.36 The devill sin and death are left still ad agonem to exercise us withall as Antagonists to wrastle withall but the victory through Christ is ours We sin we dye and the devill like a roaring Lion walkes up and downe seeking how to devoure us but none of these shall be able to prevaile over us Sinne though it remaines yet it doth not reigne in us 2. The guilt and the punishment of it is taken away so that it shall not condemne us Rom. 8.1 The sting of death is gone O death where is thy sting Cogitur non abesse sed non obesse hence the servants of God have wished for it Phil. 1.23 I desire to be dissolved c. Neither can it separate us from the love of God in Christ Iesus The malice of Satan that shall turne to our good GOD may suffer him to tempt and assault us he walkes up and downe like a roaring Lion 1. That wee should not be secure 2. To stir us up to pray but 1. we are no longer in his jurisdiction 2. we shall be conquerors over him God will tread him under our feet Rom. 16.20 and will give us an issue with the temptation 1 Cor. 10.13 Satan may plot against us 1 Thes. 2.18 Luke 22.31 but God will confound him he may make us sin but he cannot make us continue in sin Sin the Divell and Death are three of the mightiest enemies that we have all these are destroyed by Christ for us therefore let us be thankefull to Christ that hath wrought for us so great and gracious a deliverance Let us not stand in an immoderate feare of death Death is a Serpent without a sting Though he gripe us yet he cannot hurt us Damocles the Parasite extolled the magnificence of Dyonisius affirming that there was not an happier man in the world than he wilt thou have a taste of my happinesse I he caused him to be set in a chaire of state the Table furnished with all delicates singing-men and women making melodie with voices and Instruments noble attendants to wait on him but therewithall he commanded a sharp naked sword to be hung over his head by a slender Horse-haire the which he espying tooke no pleasure in that Paradise but besought him earnestly to take him out of his happinesse againe So though we have the world at will though we be Gentlemen c. yet the sword of death hanging over our heads continually must needs quaile the courage of the greatest Gallant O quà m pulchrum esset dominantibus hic dominari Si mors non posset dominantibus insidiari It is appointed for all men once to dye when and how suddenly we know not our breath may be stopped on the sudden as Valentinians Luc. 12.20 We are all obnoxious to the feare of death but Christ hath delivered us from a slavish feare of it VERSE 16. HEre you have the amplification of it by the comparison of a more excellent nature refused by him the Angels far surpasse us yet he tooke not on him their nature but ours Not the seed of Adam of Noah but of Abraham because the promise was made to him In thy seed shall all Nations of the earth bee blessed If he should have taken on him the nature of Angels it was either for the good Angels or the bad The good needed it not because they never fell as for the evill Angels there was no such reason because they sinned in a more high degree than men 1. They sinned of themselves without the instigation of any man fell by the subtile provocation of the Serpent 2. They sinned in heaven in the Court of the King of Kings we sinned on earth which is his footstoole 3. They were indued with more excellent gifts of wisdome knowledge and understanding we are but babes and children to them 4. They were only of a spiritual essence they had no flesh to intise them to
hath promised heaven to mee Tit. 1.2 and hath sworne that I shall have heaven therefore I hope for it 3. CHRIST hath purchased heaven for mee with a deere purchase even with the shedding of his owne bloud therefore I hope for heaven 4. God that hath promised it to mee in Christ is able to fulfill his promise he doth whatsoever he will in heaven and in earth therefore though I be unworthy of it being a wretched sinner though I have many strong enemies to wrastle withall by the way even all the devills in hell against mee though I meete with crosses passe through a Sea of tribulations yet I will hope for heaven and I know I shal one day have it this is the ancre that pierces the waters of troubles and entreth into that within the vaile This is the hope of a Christian which makes not ashamed as the Apostle speaketh Rom. 5.5 this makes us with Abraham Rom. 4.18 to believe under the hope of grace against the hope of nature and our owne worthinesse The hope of the hypocrite shall perish Iob 8.13 Pro. 10.28 but the hope of a godly man that believeth in Christ shall never perish There may be weakenesses in hope as in faith but it shall never be quite overthrowen A man may bee sicke yet not dye the Sunne may be eclipsed yet not extinguished we have this as an ancre of the soule and by vertue of it we arrive at the haven of happinesse in the life to come Therefore let us desire God to increase our hope and to strengthen it daily more and more But this ancre being in heaven already may put us in an assured hope of heaven and the Lord in mercy so fortifie this ancre that no stormes of afflictions may bee ever able to prevaile against it Lord increase our hope VERSE 20. HEre wee have a pledge of our entrance into heaven which is Christ Iesus Our ancre is in heaven but as for us poore soules how can we come thither Well enough Christ is there therefore we shall bee there The argument is drawne from the relatives Christ is gone into heaven before and we shall goe after him he is praecursor and wee postcursores Iohn Baptist was Christs forerunner and Christ is our forerunner the head is in heaven therefore the members shall be in heaven the husband is in heaven therefore the wife shall be with him the first fruits are in the barne of heaven Christ is the first fruits of them that sleepe therefore we that are the second fruits sanctified in him and by him shall one day be in heaven with him Let this strengthen our faith and hope too our forerunner is entred into heaven before us and we shall follow after him This may uphold us against all the suggestions and temptations of Satan Flesh and bloud is ready to object against us oh it is a long way to heaven an irksome and tedious way through many tribulations wee must enter into the kingdome of God You shall meete with many enemies by the way and your legges are weake to carry you in this way how is it possible for you to come thither To all these we must oppose this buckler Christ our Saviour is gone before us and we shall follow after Christ had a body as well as we compassed with naturall infirmities as well as we he dyed as well as we yet he is in heaven therefore though I be full of weaknesses though I dye yet I shall rise againe and meete Christ in the ayre and be translated with him into his kingdome of glory This is our hope of eternall life and the Lord strengthen this hope in us all to the end Now least any should bee ignorant of whom hee meanes hee points him out by his name and office CHRIST had good authority to enter into this sanctuary because he is the true high Priest As the High Priest in the time of the Law went into the earthly sanctuary So is he gone into the heavenly Thus hee is returned to Christs Priest-hood from whence hee digressed Hebr. 5.11 CHAP. 7. IN the last Verse of the former Chapter of purpose hee made choyse of such a similitude to set forth the nature of hope withall whereby hee might justly take occasion to returne to the Priest-hood of Christ againe from the which hee hath digressed Verse 11. Chap. 5. ad finem 6. In the explication of this his excellent Priest-hood according to the order of Melchizedeck 1. He intreateth of Melchizedeck the type and figure Verse 1. ad 11. 2. Of our Saviour Christ prefigured by him speaking 1. Of his calling to the office of Priest-hood Chap. 7. and 8. 2. Of the exequution of it Chap. 9.10 In the type 1. A narration of the dignity and excellency of Melchizedec Ver. 1.2 3. 2. An amplification of his greatnesse Verse 4. ad 11. In the narration of the dignity of Melchizedec 1. A description of him out of Moses 2. An interpretation and application of it by the Apostle Melchizedec is described by his offices he was both a King and a Priest which are first affirmed then confirmed Melchizedec Some take it to be a noune appellative because of the signification that he was so called of the people because he was a just King 1. Then the names of Abram Sarai Iacob Benjamin should be appellatives because they signifie something 2. Then Salem should be an appellative Some of the late Hebrewes whom others follow say it was a common name to the Kings of Salem as Pharaoh to the Kings of Aegypt and Caesar to the Emperours of Rome but it is an invention of their owne it was the proper name of the man Melchizedecks kingdome is illustrated by the place where hee ruled King of Salem Ierome in locis Hebraicis is of opinion that this Salem is that which is called Sichem Gen. 33.18 where he affirmeth the ruines of Melchizedecks palace were to be seene in his dayes and that it is that Salem which is mentioned Ioh. 3.23 that was neere Iordan and in the Greeke and Latine tongue it is called Sicina Yet the same Ierome epist. 126. ad Euagrium reckons up a great number of learned men which thinke it is Ierusalem which at the first was called Salem after Iebus and at the last Ierusalem which as some suppose is composed of Iebus and Salem B. being turned into R. for Iebusalem Ierusalem Ioseph lib. 1. antiq cap. 11. lib. 7. c. 3. de bello Indâ—ico l. 7. c. 18. is also of opinion that it is the same that was after called Ierusalem Sundry Hebrewes were of the same minde as Ierome testifieth in traditionibus Hebraicis in Genesim and the Chalde paraphrase doth translate it Melchizedec Rex Ierusalem And indeed it is most probable that it was Ierusalem 1. The name of Ierusalem hath Shalom peace in it â—â—ru Shalom they shall see peace 2. Shalom and Sion are all one Psal. 76.2 now Sion is Ierusalem therefore
of tithes by the Ministers argues a superioritie that GOD hath given them over the people In things appertaining to their office they are greater than the temporalty they are Gods Ambassadours and workmen with him and the tithes are a tribute which the people are bound to pay them for their worke Here wee behold the greatnesse of the Ministerie and what great men the Ministers bee It is a thing worth the consideration of us all for the Holy Ghost wills us to consider it The receiving of tythes from the people argues the greatnesse of the Ministers to whom tithes are paid The world through the subtilty and malice of Satan hath a base opinion of the Ministers supposing them to be little men of no account or reputation yet in very truth whatsoever their stature be if as little as Zacheus whatsoever their outward estate and condition be though as poore as Peter and Iohn that said silver and gold have we none yet in truth they are great men Obadiah though the Kings steward had an high opinion of Elias sayes he art not thou my Lord Elias the King of Israel esteemed highly of Elisha My father the charet of Israel and the horseman thereof Herod reverenced Iohn Baptist and the very Devill speaking in the mayd spake honourably of Paul and Silas Constantine the Emperour used the Bishops at the Councell of Nice with marveilous respect he would needs have them to sit downe by him and he would not be covered when any of them were preaching The Spirit of God sayes in this place consider how great a man Melchizedec was So say I to you all consider what great men the Preachers of the word be Is not the Kings Ambassadour a great man they are Ambassadours of the King of Kings therfore great men Is not the steward of a noble mans house a great man these are Gods stewards the disposers of the secrets of God as Paul termeth them 1 Cor. 4.1 they are as Christ himselfe in their place and office he that heareth you heareth me Luk. 10.16 When they preach Christ preacheth therefore great men to be received as Angels from heaven yea as Christ himself yet some prophane persons there be that suppose them to be the least of all others of least account and estimation He is no Iustice of peace no governour in the Common-wealth therefore a little man a straw for him I but though in secular affaires they are subject to the civill Magistrates yet in spirituall matters they are above them I speak of subordinate Magistrates Consider them that labour among you and are over you in the Lord they are the Shepheards and all others though there be a Gentleman a Knight a Lord in the parish yet they be all his sheepe Therefore the Minister in respect of his office is a great man So let us esteeme of him and receive with meekenesse feare and reverence the word delivered by him The small account that the people make of the Preacher causes the Word of God to finde the lesser entertainement among them therefore banish that opinion out of your hearts and know them to be great men as indeed they be VERSE 5. AGainst that might bee objected What is the receiving of tithes an argument of greatnesse Why then the Levites are as great as Melchizedec for they take tithes Sol true indeed yet great oddes betweene them 1. They are of the tribe of Levi which GOD consecrated to the Priest-hood in that respect they have a right to receive tithes Melchizedec is none of that tribe yet hee takes tithes because his Priest-hood is more excellent in regard whereof he hath a greater interest to tithes 2. The people give them tithes because they have an expresse commandement from GOD to take them Abraham not by commandement but willingly of his owne accord gave tithes to Melchizedec because he knew he had an immediate autority to take them from God being in a more excellent manner the Priest of God 3. The Levites take tithes of the progeny of Abraham Melchizedec of Abraham himselfe the author and foundation of the whole stocke of the Hebrewes They have a commandement which is laid downe Num. 18.21 31. Lev. 27.30 Deut. 14.22 27. therefore they may lawfully take and who be they that dare resist this commandement According to the law not of their owne braines but by warrant from the Law Not of some but of all the people none are exempted from paying of tithes To tithe the people that is by a metonymie the goods of the people He shewes what is meant by the people the Israelites their brethren they were brethren in nature having all one father which was Abraham and in religion professing one God and religion This should make them more loving one to another 4. They tooke tithes or their brethren but Melchizedec of their father which was Abraham Vterini as it were though in this respect they and the people are equall both came out of Abrahams loines yet that did not priviledge them from paying tithes to the Levites There be two veines and two arteries from the loines which carry the seede to the place thereof therefore they are put for generation Though the Ministers bee advanced into a chaire of dignity above the people yet they must remember that they are their brethren The King is the subjects brother when thou makest a King thou shalt take him from among thy brethren much more is the Minister brother to those to whom hee speaketh Our Saviour Christ is not ashamed to call us brethren and shall wee disdaine to call the least Sheepe in our flocke our brother or our sister Wee must not bee as Lords and tyrants over God his heritage but carry our selves as brethren towards them Speake kindely have compassion one on an others infirmities as brethren VERSE 6. HEre we see Melchizedec Priest of the most high God received tithes and the Levites had a commandement to take tithes Now here a question doth necessarily offer it selfe whereunto the text draweth mee whether I will or no whether tithes bee the perpetuall maintenance of the Ministery or not A thing somewhat controversall in this last and wicked age of the world wherein charitie waxeth cold as to all in generall so to the Ministers in speciall Some if there were no law to compell them would give them neither tithes nor any other thing at all so unthankefull are they for the foode of their soules I but wee will not stand to mans courtesie for then in most places we should have a cursey but it shall be evinced out of the Word of GOD that tithes is that part and portion which God Almighty hath allotted to us It was not only the Levites maintenance in the time of the law but it is our maintenance in the time of the Gospell and must continue to the worlds end Bellar contendeth that tythes are due to the Ministery non jure divino sed ecclesiastico yet he alloweth that
in some sence it may bee affirmed that they are due jure divino 1. Quoad substantiam non quantitatem 2. Si addatur ecclesiae determinatio and so the feasts are now to bee kept holy jure divino 3. That the very quantity is due jure divino yet non ex vi juris divini sed ex vi juris ecclesiastici These are nothing else but starting holes for it is a firme and immoveable truth that the very quantity is still due to the Ministers of the Gospell whether the Church determine it or not for Gods institution dependeth not on the constitution of the Church Here we have just occasion to intreat of tithes wherein sundry questions are to be discussed 1. Whether tithes are now due to the Ministers of the Gospell 2. Who they be that must pay tithes 3. Whereof we must pay tithes 4. Whether wee are bound to pay tythes to a bad Minister or not For the former Tithes are due to the Ministers of the Gospell not of almes or of benevolence which the people may pay us if they will but of justice we have a right and interest to them 1. The labourer is worthy of his hire a beggar is not worthy of almes when yee give a labourer his hire yee give him his due not an almes 2. 1 Cor. 9.7 A Souldier hath right to his stipend hee hath it not of almes A Shepheard hath a right to live on the flocke and an husbandman hath a right to eat of the fruit of the Vineyard which he planteth Tithes are perpetuall 1. By Abrahams paying of tythes to Christ in Melchizedec the Apostle concludeth the perpetuity of Christs Priest-hoode Hebr. 7.8 Now if tithes were paid to Christ before the law then they are still due to Christ to the end of the world so long as his Priest-hood continueth 2. Tithes are the Lords as a right in every mans goods Le. 27.30 Those hee gave for a time to Levi so long as he served at the tabernacle when Levi ceased to serve at the altar tithes ceased to bee due to Levi but they ceased not to bee the Lords for as they were his before the law so they stand his for ever and hee transferreth them from Levi to others that still serve the Lord in his ministery They were in the law of nature therefore they are perpetuall as the law of nature is written in mens hearts Abraham Gen. 14.20 Now Abraham payd tithes not of the spoiles but of his owne goods 1. It is not like he would give of other mens goods 2. He could not give that which he tooke not but hee tooke none of the spoiles Gen. 14.23 therefore So Master Calvin reasoneth on that place As for that Hebr. 7.4 1. The Greeke word is in no authour taken simply for tithes but for primitiae and sometimes for primitiae manubiarum 2. Ierome translates it de praecipuis and the Syriack calls it first fruits Yet bee it that Abraham paid tithes of the spoiles it followes not of them only much more of his owne goods for Levi then in Abraham payd tithes to Melchizedec as Levi tooke tithes afterwards Hebr. 7.9 but he tooke tithes of mens owne goods So did Abraham pay of his owne goods as well as of the spoiles And it is very probable that Abraham payd tithes to Melchizedec not at that time alone but yeerely 1. As tithes were paid in the law so were they before the law the manner was all one but in the law they payd yeerely Ergo. and the Priests before the law were as worthy of them yeerely as afterwards 2. The distance of place could be no hinderance for Abraham dwelt at Hebron over against Sodome and Melchizedec at Salem which was afterwards Ierusalem both of them in the tribe of Iudah not farre asunder Iacob Gen. 28.20 Object This proves that tithes were voluntary and that men were not bound to pay them for as Bellar. If Iacob had beene bound to pay tithes as a morall duty written in his heart by nature then he did ill to vow it with a condition Sol. We may vow morall things the better to bind our selves to the performance of them as God hath bound us to them before the worshipping of God is a morall duty but they bound themselves to it with an oath and a covenant 2 Chron. 15.12 to the 16. To praise God is a morall duty but David vowed it Psal. 50.14.56 12. And it is lawfull to vow these things with a condition as Iacob did if God would blesse him with goods for else hee could have payd no tithes We may vow to honour our parents if God will blesse us with life otherwise we cannot honour them Object 2. Wee must vow that which is our owne not anothers if tithes at this time were the Lords then Iacob would not have vowed them Sol. Yes wee may vow that which is the Lords to bind our selves by a new promise to the performance of that whereunto God hath already bound us and this argues a resolution to doe it as David bound himselfe to obedience Psal. 119.106 2. It is like that Iacob vowed to pay tithes not immediately to God but mediately to the Priest of God as Abraham did before him It may be also proved by the consent of all nations From the sonnes of Noah the custome of paying tithes to their Gods and Priests was dispersed among all nations Cyrus King of Persia when he had overcome the Lydians offered tithes of all he had to Iuppiter Herod Cli Macrobius prooveth out of Varro that it was an ancient custome among the Romans to vow and pay tithes to Hercules and Plutarch reporteth that Lucullus grew rich because he used to pay tythes to Hercules Xenophon witnesseth that men used to pay tithes to Apollo Pliny writeth of the Sabeans and Ethiopians that the Merchants medled not with the spices till the Priests had their tenth If tithes bee neither judiciall nor ceremoniall then they are still to continue in the Church but they are neither judiciall nor ceremoniall ergo they are to continue still in the Church 1. They are not judiciall No holy things are judiciall Holy things are separated from a common use to the LORD either by the LORD Himselfe or by men Leviticus 27.28 but judicialls are of things in common use not separated from men That they are not ceremoniall may be proved from the definition of a ceremonie A ceremonie is a carnall type of an holy thing enjoyned for the use of the tabernacle till the time of reformation Hebr. 9.10 By an holy thing is meant an evangelicall truth by the time of reformation the first comming of our SAVIOUR CHRIST That it is a carnall rite Heb. 9.10 and Ver. 23. similitudes of holy things That these rites were for the service of the tabernacle Ver. 2 and 8. that they were to endure only to the time of reformation V. 10. Tithes come not within the compasse of this definition 1. They bee not
carnall that is impotent and beggarly rudiments Gal. 4.9 which served for the institution of the rude and ignorant people of the Iewes they did teach nothing but served onely for the honourable maintenance of them that taught the people 2. They bee no types of an holy thing in CHRIST and his kingdome they did signifie nothing to come in Christ or in his kingdome 3. They were not instituted for the service of the tabernacle but assigned to it for a time 4. They were not to cease at the time of reformation for still they are retained in the Church as the maintenance of the Ministery which the Church should not doe if it were a ceremony that should end at the comming of Christ. Here is no institution or assignation of tithes but a declaration of the Lords right I doe you no wrong in assigning the tithes to Levi for they be mine and not yours They are holy to the Lord that is separate from the use of men So that it is sacriledge to take them away Here is an assignation of them to the tribe of Levi only for the time of their service at the tabernacle Here we may see what is ceremoniall what perpetual in tithes This proposition all tithes are the Lords is perpetuall the assignation of them to the Levits in the second place is ceremoniall that is Levitically ceremoniall for if there bee any ceremony in tithes it is a Leviticall ceremony Object Sacrifices were in use before the Leviticall and ceremoniall law yet they are ceremonies So are tithes though paid before the Law Sol. Sacrificing it selfe is in the law of nature but particular ordinances for the manner of sacrificing are ceremoniall So the paiment of tithes is in the law of nature but certaine particular ordinances for the paiment of them are in the ceremoniall law Yet there is a difference betweene sacrifices and tithes 1. In the propriety Tithes are ever the LORDâ— sacrifices are not his till they be offered to him before the man that offers them hath a right in them When a man offers a sacrifice hee offers of his owne when he gives tithes he gives that to the Lord which is the Lords In not sacrificing godlinesse is violated in not paying tithes not only godlines but Iustice also is violated Now a ceremonie standeth not in paying to God that which is his but in giving to God that which is thine owne 2. In the end Sacrificing is to signifie the great sacrifice on the crosse for the sinnes of the world The end of tithes is not to signifie any thing but is the honour and maintenance of the Ministery and therefore they are to remaine so long as the Ministery remaineth That assignation of tithes to Levi or that lease being expired they returne to their proper right againe that is to CHRIST which liveth for ever Hebrewes 7. Verse 8 for though it bee first true in Melchizedec the type who in respect of the silence of his death is said to live yet most of all is it verefied of Christ. The service of the tabernacle being abrogated the assignation of tithes to the Levites is voyd but the propriety of them ever was and is in the Lord for his Ministers Improperly to speake the assignation of tithes was ceremoniall that is appertaining to the ceremoniall law but properly to speake there is nothing ceremoniall in the paying of tithes for in it there is no carnall type of an holy thing neither in the Leviticall nor Evangelicall ministery There is no proofe in all the New Testament for any other ordinarie maintenance of the Ministery therefore tithes remaine still the ordinary maintenance He that preacheth the Gospell must live on the Gospell Somewhat more sparingly then the Priests did in the time of the Law They are injurious to the Ministers of the Gospell that will say so If they had the tenth part of the peoples goods shall we have lesse Gal. 6.6 Let him that is taught in the Word communicate unto him that teacheth in all good things Though tithes were buried for a season in persecution yet they were resumed and established againe in the Church in all ages as appeareth by the Fathers and Councells till the Pope comming to the height of his usurped autoritie exempted some from paying of tithes and made impropriations In the defence of whose unjust dealing first Alexander de Hales then Aquinas and all the Schoolemen contended that tithes were judicialls yet they are still due de jure though de facto the Ministers of the Gospell are deprived of them for tithes are morall by divine institution Mat. 23.23 there tithes have Christ his approbation as a thing that ought to be done where there is an opposition betweene things of the same kinde the greatest morall things are in mercy and judgement and the least morall things in paying the least tithes Luk. 18.12 tithes are morall as fasting is The causes remaining the things must still remaine but the causes of giving tithes remaines still ergo 1. It was an acknowledgement that they had all from GOD and ought all to him Levi. 27.30 So must we doe still 2. That thereby they might learne to feare God who otherwise might bring sterility and other plagues on the land Deut. 14.23 So we must doe still Nazianz. imputes the haile to this de calamitate per grandinem 3. That the Priests and Levites having no other maintenance might have this to sustaine them in their office the Ministers of the Gospell cannot be husbandmen clothyers they cannot waite on tables but must give themselves to the Word and prayer therefore it is meete they should have the same maintenance still 2. Quest. Who they be that must pay tithes All high and low rich and poore husbandmen and Clothyers because the payment of thithes belongs to justitiam commutativam in qua non consideratur conditio personae sed qualitas rei ad rem 2. The poore have benefit by the Ministery as well as the rich the Clothyer hath as great benefit by the preaching of the Word as the Husbandman hath therefore why should not he give as largely to the maintenance of the Preacher as an other In law they may have a shift but in equitie and conscience they have none let him that is taught in the Word but the Clothyer is taught in the Word therefore hee that teacheth him should have as deepe a part in his goods as in the goods of an other man Shall the poore Farmer pay all to the Minister and the rich Clothyer nothing Shall he that sits in the lower end of the Church pay and hee that sits in the upper end not 3. Quest. Whereof we must pay tithes Some things are due to the Ministers ex justitia some ex dono as houses and gleebe land 1. God hath given us all and shall it grieve us to give him for his Ministers the tenth part 2. Give to Caesar the things that are Caesars
Priest in the time of the Gospell 1. For number they were many for their office they stood ministring every day 3. For the sacrifices they offered alwayes the same and that often 4. For the inability or insufficiency of them they could not take away sinne The manner of our Priest 1. He is but one whereas they were many analysis 12 2. His sacrifice was but one and that once offered Verse 10. 3. His was propitiatory for sinnes whereas theirs were not 4. Hee sitteth as Lord he stands not as a servant as they did and hee sits not on an altar on earth but at the right hand of God in heaven The which glorious sitting of his is first amplified by an effect an expectation of his friends to come to him for whom he dyed analysis 15 and the overthrow of his enemies Then it is ratified by a reason taken from the power and vertue analysis 14 of his sacrifice If by that one offering which hee made on earth before his Ascension into heaven he hath perfected his for ever then he may well continue in heaven still at the right hand of GOD but c. Ergo. analysis 15 This opposition is confirmed by a divine testimony out of the Prophet Ieremie Where 1. An allegation of it 2. A ratiocination or reasoning thereupon In the allegation 1. The Author analysis 16 17. Then the matter analysis 18 From whence he deduces this reason concluding the efficacy of Christ's Priest-hood and sacrifice If remission of sins be fully procured and obtained by the one sacrifice of Christ in the New Testament once offered then there is no more oblation for sin but c. as appeareth by the testimony afore cited ergo the latter An exhortation to holinesse of life is deduced upon the former doctrine The former part of the Epistle hath beene doctrinall delivering many excellent poynts of doctrine concerning the person and offices of our Saviour Christ. In his Priest-hood he hath beene more ample because greatest controversies were moved about it The latter part of the Epistle is morall shewing what use we are to make of the former doctrine to Verse 20. cap. 13. In this exhortation 1. A generall proposition comprehending summarily in it all things belonging to a Christian à 19. to 32. 2. A particular unfolding of it In the generall proposition 1. The substance of the exhortation to 26. 2. The necessity of it à 26. to 32. In the substance 1. The foundation whereupon it is built 19.20 21. 2. The matter whereunto wee are exhorted The foundation whereupon it is built is the consideration of many singular benefits which wee reape by CHRIST they are in number three analysis 19 1. The opening of the Sanctuary of heaven to us which is illustrated 1. By the key whereby it is opened the bloud of Iesus 2. By the manner of entring into it not with feare and trembling quaking and shaking but with boldnesse 2. By the way that leadeth to that Sanctuary the sacred body analysis 20 of our Saviour Christ wherein he made satisfaction to the wrath of God for our sins Which is described 1. By a similitude 2. By the author and consecrator of that way 3. By the qualities of the way 3. It is illustrated by the guide and leader to conduct us in that way which is set forth by his office by his greatnesse by his superiority and authority The matter of the exhortation which is a generall drawing neere to God amplified by the manner of it not so much with the analysis 22 outward man as with the hid man of the heart not with a false but with a true heart 2. The particular duties or vertues wherewith we must draw neere to him which are foure 1. Faith 2. Hope 3. Love 4. Christian exercises for the preservation of love Of these he entreateth afterwards Of Faith Chap. 11. Of Hope Chap. 12. Of Love with the exercises thereof Chap. 13. Faith is illustrated 1. By the propriety thereof which is a full assurance 2. By an effect which it engendreth which is the comfort of a good conscience as they in the time of the Law were sprinckled with the bloud of beasts Exod. 24.8 So being justified by faith our hearts are sprinckled with the bloud of Christ whereby being purged from all our sins we are delivered from an evill accusing conscience and have peace with God The second vertue is hope the profession whereof is stoutly to analysis 23 be kept and maintained by us The which keeping is 1. Amplified by the efficient cause thereof which is the washing of us with the pure water of the Spirit whereby we are made fit to make and hold this profession 2. By the manner how it is to be kept without wavering 3. By a reason to excite us to the keeping of it taken from the nature of God the pillar on whom our hope leaneth If God bee faithfull that hath promised eternall life to us which wee hope for then let us keepe the profession of it but God is faithfull that hath promised eternall life to us which we hope for ergo let us keepe the profession of it The third is love whereunto we are to provoke one another 1. Love is commended to us 2. A breake-necke of love is removed analysis 24 V. 25. The vertue of love is amplified 1. By an antecedent that must goe before it the considering one of another and by a consequent that necessarily followeth love which is good workes The exercises for the preservation of love are two 1. A reverend estimation of Christian assemblies a notable analysis 25 nurse of love which is set forth by the contrary And from that he dissuadeth us by the example of some in his time which is to be avoided by us 2. A mutuall exhorting one of another whereunto he spurreth us by a consideration of the neerenesse of the day of judgment confirmed by their owne testimony If the day of Iudgement bee at hand wherein wee must give account how wee have behaved our selves in this present life what soules we have wonne by our diligent exhorting one of anothor and what we have lost by the neglect of that duty then let us carefully exhort one another But the first is true as you all see therefore let the latter be practised by us analysis 26 The necessity of the exhortation depending upon the wofull destruction of them that contemne it If they that despise this exhortation forsaking the fellowship of the faithfull and setting light by the blessed sacrifice of our High-Priest shall drinke deepely of the Cup of Gods vengeance then it behooveth us all to regard it but they c. Ergo. In this we have two things 1. A demonstration of their lamentable end Ver. 26.27 2. A confirmation of it In the demonstration of their lamentable end 1. Their sinne then their punishment Their sin is set forth 1. By the nature of it it is a willing sinning 2. By the time when
man at the latter day The very conscience of a man doth tell him at one time or other whether hee will or no that there is a day of judgement Why are men vexed in their soules when they have sinned when they have committed such sinnes as the Law cannot take hold off as oppression and wrongs offered to their brethren secret adulteries c. Why are they grieved for these and can find no rest in them if there were not a judgment to come VERSE 28. HEre is the equity of it He that abrogates it that pulls it out of place that violates it elata manu Num. 15.30 Not he that in a small offence transgresseth the Law but that breaketh it in some monstrous and notorious manner either by blasphemy by contemptuous prophaning by contumacy against father and mother and hee that doth transgresse these lawes in a despite and contempt of them hee must needs be put to death there is no remedy No mercy is to be shewed in it the Law must have his course without respect of persons whether hee bee high or low rich or poore hee must dye for it No bribe may save his life Deut. 19.21.13 8. Yet good advice must bee had in putting him to death there must be an orderly proceeding against him his fault must be convinced by sufficient witnesses All Moses lawes were not written with bloud as Draco's were but only great and capitall crimes Such were to dye without mercy Mercie is an excellent vertue a divine vertue draweth neere to the nature of God which is the Father of mercies be yee mercifull as your heavenly father is mercifull Yet for all that mercy in some actions is to be shut out of doores We must sing of judgement as well as of Mercy as David did Mercy is not so to be imbraced as that Iustice should bee forgotten they that have transgressed the Law especially in contempt of the Law are to dye without mercy the Lord often toucheth upon this string We must not be more mercifull then God will have us Saul spared Agag but it cost him his kingdome Some will say of a thiefe a murderer condemned to dye is it not pitty such a proper man as he should dye no verily foolish pitty marrs the Citty If such a one be permitted to live hee may doe much hurt in the common-wealth therefore no pitty is to bee shewed to him mercy must bee stretched no further than God hath appointed But how must he dye orderly being convicted by the due course and order of Law The fact must be sufficiently proved before sentence of death passe against him and how must it be proved either by his owne confession or by the testimony of others Now one man may be partiall or he may speake on spleene and malice therefore two witnesses at least must be produced Iesabel procured two witnesses against Nabal Two witnesses were brought in against our SAVIOUR CHRIST Timothy must not receive an accusation against an Elder but under two or three witnesses There was thought no probability that two would conspire in an untruth the one at the length would bewray the jugling of the other Therefore if there were two then he dyed but now the world is growne to such an height of impiety as that it is as easie a matter to suborne two false witnesses to get two knaves to sweare an untruth as to take the pot and drinke A most vile age wherein we live but from the beginning it was not so VERSE 29. THe interrogation is more forcible then if it had beene a plaine affirmation they dyed the death of the body but these are worthy of the death where soule and body shall dye for ever Be you Iudges in the matter I dare appeale to your own selves Then he sets forth the greatnesse of their sin which ariseth by three steps or degrees 1. They in the Law despised Moses which was but a man these Christ which is the Son of God therfore they are worthy of a sharper punishment they broke but one particular Law these renounce the whole Gospell of CHRIST the Son of God They have not Christ actually to tread upon he is in heaven at the right hand of God but metonymically in treading his truth under their feete which they make no reckoning of in conculcating the benefits of CHRIST offered to them they tread CHRIST Himselfe or they carry such a spitefull minde against him as if possible they would pull him out of heaven and tread him under their feete They did it not actu but affectu This is the vilest indignity that can be offered to any to make him as dirt to tread on The Souldiers crucified CHRIST but they did not treade him under their feete For Traytors to tread the King under their feete is a monstrous thing yet these as arrant Traytors did tread Christ the King of Kings under their feete Horrible wretches In this they opposed themselves to his kingdome In the next to his Priest-hood Christ by his last Will and Testament gave us a Legacie of the kingdome of heaven Luk. 22.29 the which Testament was confirmed by the bloud and death of the Testatour Matth. 26.28 Now this holy precious and pure bloud wherewith we are washed from our sinnes these impure wretches account an unholy a common a polluted thing Mark 7.2 Acts 10.15 They make no more account of the bloud of Christ then of the bloud of a thiefe nay of a dogge or swine yet they had some benefit by this bloud Last of all they opposed themselves to the prophesie of Christ. It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they abuse him with some notable reproach and contumelie Which is the fountaine and bestower of all graces He had given them many graces of knowledge of some faith hope love and zeale yet they contumeliously reproach this spirit revile him terming him a spirit of errour that had deluded them all this while For this cause they have sinned against the Holy Ghost In these respects they are worthy of most severe punishment no sacrifice for this sinne Is any pitty to bee shewed to them that In this world there is Mercy but none to bee expected in the world to come Then judgement mercilesse Now CHRIST standeth with open armes venite ad me omnes but then he shall say ite maledicti no mercy to be found for the wicked at the day of judgment God shew mercy to the house of Onesiphorus at that day there is mercy for the godly that be in Christ but none for the wicked that be out of Christ. And who be they that shall be so severely punished From hence may be collected a true definition of the sin against the Holy Ghost It is a malicious oppugning of the truth of the Gospell sealed up in their hearts by the HOLY GHOST they were enlightned in the mysterie of redemption purchased by Christ that he is the only Priest which
a carnall delight these cannot so well looke for Gods protection If thou goest upon Gods calling behold he will support thee in thy going Every word in this calling might be as a dagger to the heart of Abraham Out of thy Country kindred c. yet Abraham did not draw the necke out of the collar he obeyed God This obedience is illustrated by the place from whence he went from his owne Country and by the place to the which he went He went tam animo quà m corpore But at this time when hee was called hee had no inheritance in it 2. As a blind man that cannot tell where he goes God told him he would shew it him but as yet he had not shewed him when GOD called him hee knew neither the name of the place nor the Scituation of it This was a mervailous exercise of his faith 1. A mans native country is sweet and pleasant to all nescio qua natale solum dulcedine cunctos ducit immemores non sinit esse sui Vlysses was very desirous to see the smoake of his country Shall I leave my Country that hath beene as a mother to bring mee into the world and to nourish mee in it A man in conscience by the Law of nature is bound to his owne country 2. Here I am among my kinsfolke and acquaintance there I shall bee among strangers as an Owle among birds to bee wondred at 3. Here I have plenty of all things I know not what I shall finde there A bird in the hand is better then two in the bush 4. This Country I know that I know not God hath not revealed to mee so much as the name of it and shall I goe to it nay soft a while it is good tarrying in mine owne rest 5. Here I may goe up and downe quietly In my travelling I shall meet with many dangers Therefore it is good sleeping in an whole skinne Shall I obey this vision I will not doe it Abraham admits of none of these consultations but obeys God calling him I am sure my God is able to keepe me in what corner of the world soever I am for all the world is his and I am sure hee will keep me for he loves me as the apple of his own eye Therfore come on it what will I will obey Gods calling O admirable faith without faith he could never have done it Let us leave all if God calls us to it It is not simply unlawfull to travell GOD commands no unlawfull thing He commanded Abraham to travell It is not necessary a man should bee like a Snayle alwayes carrying his house on his backe that becomes a woman rather than a man There is a time when a man may leave his owne Country and travell into strange Countries yet great circumspection is to be had in it 1. A man must be called to it wee must doe nothing without a calling Not as if every one should expect such a calling as Abraham had by Gods immediate voice We have our callings but mediate If a man be employed in an Ambassadge to a forrein Prince he hath a calling to leave his Country for a time If a man cannot live in his owne Country and can more conveniently maintaine himselfe and his charge in another he may goe to it so as he make not shipwracke of Religion If a man abound in wealth and be desirous of tongues arts and sciences in another Country he hath a calling to it Et sic in reliquis 2. Wee must take heede that our families in the meane season be not neglected he that careth not for them of his house is worse than an infidell A man under pretext of travelling may not runne away from his Wife and Children 3. Wee must have no sinister respect in it Dinahs gadding abroad lost her her Virginity We must not make travelling a cloake to cover theft murder adultery and other grosse and notorious vices God can finde us out in all places for whither shall we flye from his presence 4. We must not imagine our travelling to be meritorious as pilgrimages were in former times they should merit heaven by going to the holy land by visiting the Sepulcher at Hierusalem c. whereas when wee have gone all the world over wee are unprofitable servants 5. Let us take heed in travelling that wee travell not away faith and good conscience wheresoever we become let us keepe our selves undefiled of the superstitions and corruptions that be in other countries Let us keepe our religion safe and sound that the least cracke be not found in it Wee make a faire travelling if wee travell in the Devils cloakes A great sort of young Gentlemen rashly and unadvisedly by travelling are like the Scribes and Pharises they compassed Sea and land to make a proselyte and when they had made him they made him threefold more the child of the Devill so they by their travelling make themselves threefold more the Children of the Devill greater swearers and blasphemers fornicators and adulterers then they were before They went out Protestants and come home Papists they went out religious and returne Atheists Travelling is a dangerous thing Let us not take it on us unlesse wee bee some way or other called to it as Abraham was He went not alone he carryed his old father his nephew Lot and it is like sundry others whose names particularly are not expressed No doubt for the world he was exceeding well in Chaldea it is very like hee had a convenient house to dwell in sweete Gardens and pleasant Orchards droves of Cattell and flockes of Sheepe great store of pastures and arable grounds about his house faire household stuffe c. Would it not grieve a man to part with all these and to goe he knew not whither yet Abraham leaves all at GODS appointment so must we all doe We must tread in the steps of our father Abraham We in England God be thanked are well seated by report of travellers it is one of the fattest ylands on the earth here wee live quietly under the reigne of a religious King wee have all things fit and convenient about us yet if God should call us out of our owne Country let us be content to forsake all as Abraham did We are tenants at will ad voluntatem domini all that wee have is at Gods disposition and let him dispose of us where it pleaseth him If we leave all at Gods appointment wee are no loosers by it we shall have an hundred fold even in this world and in the world to come life everlasting Abraham was a great gainer by his going out of his Country God made him a great man afterwards he was able with his owne household servants to wage battell with five Kings and conquered them God blessed him with abundance of Gold and Silver Sheep Camels Oxen c. Hesters banishment was an occasion of a kingdome to her and some have lived better in exile then in
imprisonment till yron entred into his soule hee tryed Iob with the losse of seven thousand Sheepe three thousand Camels five hundred yoke of Oxen and she Asses he tryed him with the death of seven Sonnes and three daughters at a clap after a fearefull manner the house fell on them as they were banquetting and they were crushed in pieces he tryed him with boyles in his body from the Crowne of his head to the sole of his foote The arrowes of the Almighty stucke in his soule he tryed him to the full Others have had their severall tryalls but Iob had all tryalls yet he stood immoveable in them all he tryed Lazarus with extreame poverty hee desired crumbs and could not get them hee tryes some women with churlish Husbands as he did Abigail he tryes some with froward Wives as he did Iob he tryes some with stubborne and disobedient Children that make them weary of their lives as he did Isaac and Rebeccah with Esau he tryes some by taking away their Children one after another on whom their greatest delight was fixed he tryes by taking away our goods by fire water thievs gatherings for fire almost every weeke hee tryes some by tedious sicknesses and diseases that continue long together a wearisome tryall hee tryes us by malevolent tongues that cast aspersions upon our names He corrects every Child So he tryes every Child GOD hath many wayes to try us that the tryall of our faith being more pure than gold may be more illustrious in this world and we made more fit for the celestiall Hierusalem in the world to come Let us entreat him to strengthen us by his holy Spirit in all tryalls As hee seemes to cast us downe with one hand so let us be suiters to him to uphold us with the other that we may stand stedfast and immoveable in all tryalls and temptations to his glory and the salvation of us all Let that suffice for the author of the worke Now to the exequution of it Where 1. A bare narration of the worke then an amplification of it Offered up Isaac Nay bate me an ace of that Offerre caepit or offerre voluit Voluntate he did it though non re intentionaliter though non actualiter He pretermitted nothing on his part for the offering of him up therfore God accepted of it as if it had beene done Gen. 22.16 he extolls it to the skies There be Martyrs desiderio facto Origen was a Martyr in desire when he was a Child If his mother had not kept away his Cloathes hee had gone to bee burnt with his father So Abraham Conatu desiderio offered up Isaac David built the Temple in will and desire hee made a great preparation for it three thousand Talents of gold seven thousand Talents of fine silver 1 Chron. 29.4 So Abraham made all ready for the offering of his Sonne The wood was ready the fire was ready the Altar was ready the knife in his hand was ready to cut his throat which hee would have done if GOD by his voice from heaven had not stayed him therefore he might well be said to offer him up There is an amplification of it ex parte patris on the Fathers behalfe and ex parte pueri on the Childs behalfe Not only he that begat Isaac but that had received the promises concerning Isaac that in him all the Nations of the earth should he blessed he had not only heard of these promises but received them into his brest and bosome locked them up as precious Iewels in the closet of his heart there keeping and nourishing them yet he that had received the promises must kill him that was the foundation of the promises a great shaking of his faith 2. Ex parte pueri not a servant but a Sonne Not an adopted Sonne but begotten of him the fruit of his body and his owne bowels Not one of many but all that he had begotten in lawfull Matrimony and to whom alone the promises were tyed Ishmael was his begotten Sonne too but he was begotten of his maid Isaac was his only begotten Sonne of his Wife in lawfull marriage 2. He was his only begotten Sonne ratione promissi the promise was made to Isaac and to no other quantùm ad istam conditionem hee was anigenitus Lyra. VERSE 18. THat which hee said of the promises he confirmes by Scripture To the which Abraham his father it was said of him Gen. 21.12 This hee heard not from others but with his owne eares and that from the mouth of God that cannot lye The promised Messiah shall come of Isaac yet hee must bee offered up Then what shall become of his seed and the salvation of the world God here seemes to bee at variance with himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith warres with faith one Commandement warres with another and the Commandement warres with the promise as Saint Chrysostome well observeth That promise was that in Isaac should his seed be called and that the Saviour of the world should come of Isaac yet now Isaac must be slaine before he had any seed A strange tryall Againe the Law of nature written in Abrahams heart said love thy Child preserve thy Child especially such a rare Sonne as this is rarely borne and endewed with rare qualities This Commandement crosses that and saies kill the Child What a contrariety was this how did this perplex Abraham and cast him into the bryars but faith did reconcile all and all these obstacles set aside hee offered him up A most worthy and unmatchable example The like is not to bee found againe in the whole world As Ioel saith of the Grasse-hoppers and Caterpillers in his time hearken ô yee elders heare all ye inhabitants of the land whether hath such a thing beene done in your dayes or in the dayes of your fathers so may we say of this hearken all yee that live on the face of the earth though yee be as old as Methusalem whether hath such a thing as this beene done in your dayes for a Father to offer up his only Sonne at the commandement of GOD Manasses caused his Sons and his Daughters to passe through the fire to his Idols so did other Idolaters but they offered them up to devills not to God contrary to the will of God in a blind superstition at the instigation of the Devill that was a murderer from the beginning and delights in bloud but Abraham did it in a pure devotion to testifie his obedience and love to God at the commandement and provocation of God to glorifie him withall Those Idolaters it may bee were not present at the offering of their Children or at least they offered them by others Abraham with his owne hands offered him himselfe Wee reade of a Woman in the Maccabees that saw seven of her sonnes cruelly tormented before her eyes because they would not eat swines flesh yet she was not the tormentour of them herselfe Mauritius that good yet unfortunate Emperour
are never mentioned in Scripture but to their disgrace Let there bee no Traytor among you as Iudas no grosse and open Idolater as Ieroboam that made Israel to sinne no Strumpet as Iesabel whose adulteries were in great number no worldling is Demas no drunkard as Falcidius qui superavit totam Asiam bibendo If their names be registred to posterity it is with a perpetuall blot of infamy His prophanenesse doth appeare by a Sale that he made The Gardarens were prophane persons which had rather forgoe Christ then their Hogs The Pharisees were prophane persons that laughed at Christ when he preached against covetousnesse That Iudge was a prophane person that neither feared GOD nor reverenced man Those Philosophers that mocked at the resurrection and those Epicures were prophane persons that said Let us eat and drinke to morrow wee shall dye They that sit quaffing and swilling in Tavernes and Ale-houses in Sermon time they know there is a Sermon in the Church yet wittingly and willingly they continue in the Ale-house still What are these but prophane persons For a little drinke they loose the sincere milke of the Word whereby they might grow to everlasting life All covetous Misers that are glued to their wealth that had rather lose the Kingdome of Heaven than their riches are prophane persons the pottage of this world is sweeter to them than the joyes of Heaven Let mee live merrily while I am here let me have the world at will and let them take Heaven that can get it O miserable wretches Farre unlike Moses that preferred the rebuke of CHRIST before the treasures of Egypt They count Heaven but a Tale of a Tub whereas we ought to Count all as Dongue that wee may winne CHRIST Let there bee no such prophane persons among us where the sound of the Word ringeth daily in our eares let us have holy and heavenly mindes Yet are there not prophane persons among us that count all preaching prating that no credit is to be given to the Scripture full of contradictions shall we beleeve them They have gotten such a savour in drinking and whoring that the very Scriptures seeme bitter to them VERSE 17. THE second thing considerable in Esau is the punishment of his fact Where 1. A desire to have it againe 2. A denyall of it He would have had it againe but could not his repentance was too late Ratified by their owne testimony for ye know how that afterward being exercised in the Scriptures The blessing which depended on the birthright Then hee would have had it with all his heart but could not get it he begged it earnestly at his Fathers hand but could not get it Shall a man seeke repentance and not finde it At what time soever a sinner repenteth of his sinnes from the bottome of his heart c. Esau sought not repentance but was grieved for the punishment not for the sinne he grieved non quia vendiderat sedquia perdiderat primogenita as one speaketh Neverthelesse this is not referred to Esau his repentance but to Isaac His Father Isaac would by no meanes repent of that which hee had done Iacob hee had blessed and hee should bee blessed Esau could not move him to reverse the blessing doe what hee could 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sought it earnestly with teares with howling and crying too There is no necessity in the Greek to supply the word blessing The pronoune may be referred to the word repentance immediately going before he found no place of repentance that is of his fathers repentance though hee sought it with teares All his crying would not make his father repent Iacob had the blessing and hee should enjoy it Esau had a kinde of blessing too concerning temporall things but not like that of Iacobs For ye know I speak to such as are acquainted w th the word of God The Sadduces did erre not knowing the Scriptures nor the power of God but all good Christians must know the Scriptures they must have their senses exercised in them they must search them daily as the Bereans did that when the Preacher speakes of any History in the Bible he may speake as to men of knowledge But now a dayes a number even in the Countrey are better Lawyers than Divines more skill in the Statutes and Lawes to wrangle with their neighbours than in the Law of God This is the foolish nature of man There be many rich and excellent blessings which we make no reckoning of when we have them which afterwards we would willingly have and cannot get them When David had free liberty to come to Gods house hee was not so much inflamed with the love of it but in exile he longed after it then the Sparrowes and Swallowes that build their nests by GOD's Altar were in better case than he When the prodigall Son was at home in his fathers house where he had aboundance of all things he set light by it but when he was keeping Swine ready to starve for hunger than hee would bee as one of his fathers hired servants his fathers Table could not content him before now hee would bee glad to sit at the servants Table While Esau had the birth-right and the blessing too he regarded it not now he howles for it and cannot get it Let us make much of good things while we have them So it is with us we live now in peace and prosperity there is no leading into captivity nor complaining in our streets we may come to Church without any feare of the enemy sicknesse doth not keepe us at home as it doth many Yet these benefits are now scarse worth a good mercy What care we we will not set a foot over the threshold to go to Church now But I pray God that the time come not that we shall not onely wish but howle and cry for them and not get them Let us use with all thankfulnesse the gracious mercies of GOD while we have them least afterwards we seeke for them when it is too late While we have the light let us walke worthy of the light while ye have the word make much of the word while ye have health use your health to Gods glory and the salvation of your soules 3 Esau found no place to repentance All that he could doe or say could not make his father to repent If we have done a thing that is agreeable to the will of God we must never repent of it Psal. 15.4 Iacob had laid his righthand on the head of Ephraim Ioseph would have removed it but he could not Isaac had blessed Iacob he would not reverse the blessing Pilat had written The King of the Iewes the Scribes and Pharisees could not move him to alter it What I have written I have written If it be a bad thing let us repent quickly of it Let us not persist in an evill thing for that is stubbornnesse and wilfulnesse but in a good thing let us persevere to
twaine 7. Wee must bee as innocent as doves A dove hath but one mate Hee speakes there of a woman whose first husband was an heathen hee would not have her to marry a heathen againe if shee marryed a Christian hee should be as her first husband because the former being an infidell was as no husband 8. 1 Tim. 3.2 A Bishop must bee blamelesse the husband of one wife c. This tyes all Christians as the other to rule the house well to be no strikers no evill speakers not to be given to wine to be the husband of one wife at once for Polygamie began at that time to be frequent in Asia Howsoever some have unadvisedly declamed against them the Scripture allowes second marriages 1 Cor. 7.39 Loquitur indefinite sayes Saint Augustine de bono viduit ca. 12. he doth not say if her first husband but husband whether first second or third c. 1 Tim. 5.11.14 Yonger widdowes S. Paul would not have to bee admitted to office in the Church because they might marry and hee wishes them to marry and beare children Our Saviour CHRIST Iohn 4.18 reprooveth the woman of Samaria for keeping a paramour instead of an husband but he doth not checke her for having had five husbands Hierome de monogamia makes mention of a man that had buried twenty wives and of a woman that had two and twenty husbands No question but all marriages are lawfull yet as Saint Paul sayes all things are lawfull but all things are not expedient There is more inconveniency in regard of diversity of children of the diverse disposition of sundry wives and husbands c. in the second marriages then in the first therefore greater care wisdome circumspection is to be used in them Yet as God hath ordained mariage for all so all may flye to it Notwithstanding because the time is short as the Apostle speaketh contracted into a more narrow roome than it was before Let them that have wives be as if they had none Let us use this world as if we used it not for the glory and pleasure thereof fadeth away So much of the estate Now let us come to the bed and use of mariage The estate peradventure is honourable but the bed is dishonorable nay sayes the Holy Ghost Bell. l. 1. de Sac. Bapt. c. 5. sayes there is turpitudo immundities in the act of mariage abusing that place Apoc. 14.4 Where it is apparant the Spirit of God metaphorically cals all the Elect Virgins that shall triumph with the Lambe in the life to come Otherwise no maried persons should be in Heaven Men may be defiled with women that be Harlots but not with an holy and religious use of their wives And the bed undefiled Either the Verbe substantive may be supplied in the middest of the sentence and then the sense runneth thus And the bed is undefiled meaning the mariage bed it is no polluted bed as the bed of adulterers and fornicators is it is no polluted thing or else the beginning of the Verse must be repeated and bed undefiled is honorable whereunto I doe rather leane because such repetitions are usuall It is a profitable caveat to married folkes instructing them how to behave themselves in the bed of mariage They are so at all times and in all places to carry themselves as that no dishonesty be admitted into that honourable estate nothing that is repugnant to the Law of nature or Christian modesty is to be committed No doubt but that a great liberty is permitted to them that be maried they may have their lawfull sports and honest recreations one with another Isaac sported with Rebeccah neither did he incur any just reprehension for it If he had thought he had beene in the sight of Abimelech he would not then have shewed such familiar tokens of love yet wheresoever they be they must doe nothing but that which may be warrantable by the Law of Nature and the Word written As the Psalmist speaketh Whither shall I goe from thy presence If I climbe up into heaven thou art there c. So all maried persons may say within themselves in the middest of all their delights Whither shall I goe from thy presence If I walke abroad with my wife into the fields and pleasant pastures thou art there if I sit with her at the Table or by the fire side thou art there if I be with her in my chamber and bed thou art there therefore I will doe nothing in this estate which may be displeasing in thy sight This is the bed undefiled that is honourable and well-pleasing unto the Lord. God grant it may be so among us all The bed it selfe is undefiled As they bee put together in the Church so they may meet together in the bed for the procreation of children that may be mutuall comforts to them both and may be as Olive branches round about their Table which may be profitable members both in Church and Common-wealth and Citizens of Heaven Yet let them take heed they be not drowned in the pleasures of mariage Let them not say with him in the Gospell I have maried a wife therefore I cannot come I cannot pray heare sermons reade the Scriptures c. A wife is appointed as an helper to further thee to Heaven not as an hinderer to keepe thee out of Heaven That may suffice for the commendation of mariage now to the condemnation of all uncleane persons that neglect or violate mariage Whoremongers Graec. fornicators when either the one or both parties be unmaried then it is either simple or joynt fornication The Greeke word is derived of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to sell such as sell their bodies as victuallers doe their meat so doe fornicators They make a sayle of their bodies from Christ unto whom it is due unto an harlot that hath no interest in it Adulterers The filthinesse committed betweene maried persons which is more detestable GOD. Which is the Lord of Hosts having all creatures in Heaven and Earth to be his executioners whensoever it pleaseth him Though the Magistrate be negligent in punishing of them yet GOD will judge them Iudge That is metonymically he will punish the cause being put for the effect There is a but against them Iustice is good but unjust dealing is nought So mariage is honourable but fornication and adultery is abominable What need I have a wife of mine owne when I may borrow of another man I but Whoremongers and Adulterers GOD will judge GOD judgeth them sundry kinde of wayes in this life and in the life to come In this life 1. His judgement is on their soules which are translated from GOD to the Devill Wine and adultery take away the heart the heart of an adulterer is more on his Harlot than on God and that is a fearefull judgement A covetous man makes his money his God and an adulterer makes his queane his God 2 His judgement is
3. an explication of it in the former clause of the 7 verse It is commended 1. by a negation of the newnesse of it 2. by an affirmation of the oldnesse of it New things are suspicious and not readily entertained What new doctrine is this say they of our Saviour the Philosophers at Athens came flocking about Saint Paul saying May we not know what this new doctrine whereof thou speakest is Tertullian calls Marcion hesternum a bird of yesterdayes hatching so is not this It is no new commandement Yet Christ calls it a new one A new Commandement give I unto you that ye love another It is both new and old old ratione substantiae new ratione circumstantiae old in regard of the substance new in regard of the circumstance 1. because being corrupted by the glosses of the Pharisees it was purged and made new as it were by Christ as a rustie sword if it be scowred is a new sword 2. because it is pressed by a new example the example of all examples the example of Christ himselfe Even as I have loved you 3. Because it should never waxe old but bee alwayes fresh and new in memory and practise 4. Because then it lay hid in the darke and obscure mint of the old Testament now it commeth out of the fresh mint of the new testament It is now delivered and made knowne to the world more apertly and plainely than before a picture done over with new colours is a new picture The newnesse of it hath beene disclaimed now the oldnesse of it is proclaimed that which we had from the beginning of the creation of the promulgation of the law or from the beginning of our conversion and calling to Christ howsoever it is old written in codice cordis in the booke of our heart by the pen of nature and in codice legis in the booke of the law published to the world To put us out of doubt he names it That we love one another 1. Love is eum complementum legis the fulfilling of the law It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a recapitulation of the whole Law Hee that hath love keepes the Law He that wants love is a continuall breaker of the Law 2. Love is indicium Christianorum the badge of Christians Hereby shall all men know that ye be my disciples if ye love one another No love no disciple of Christ. 3. It is condimentum omnium virtutum actionum the sauce that seasons all vertues and actions without that they be all unsavory If I speake with the tongue of men and angels if I had all knowledge all faith that I could remove mountaines if I fed the poore with all my goods gave my body to be burnt yet if I have not love I am nothing Though we come to Church never so diligently heare Sermons never so frequently receive the Sacraments never so devoutly discourse of Religion never so eloquently yet if we have not love we are nothing Let them be Baptized in the name of Christ saith Augustine let them signe themselves with the signe of the Crosse let them answer Amen sing Halleluja in the Congregation let them goe to Church yea let them make Churches yet if they have not love they are not the Sonnes of God but the sonnes of the devill What an admirable thing is love If we have that all things are well had if that be wanting it is in vaine to have all things Quanta est Charitas quae si desiit frustra habentur caetera Si adsit recte habentur omnia Aug. in pirmam Eppst. Ioan. 4. Love is vinculum perfectionis the bond of perfection this ties us together We are as shaves scattered without love 5. It is Sigillum electionis a seale of our election Hereby we know that we are translated from death to life because we love the brethren He that loveth not his brother abideth in death No assurance of salvation without love 6. God is love saith Saint Iohn a golden sentence Saint Paul in his whole Chapter of love 1 Cor. 13. Spake not so much in the commendation of love as Saint Iohn doth in this one short and pithy sentence The devill is hatred Of that he hath his name Satan an hater and all spitefull and malicious persons are of the devill all loving men and women are of God Many allurements to make us in loue with love yet sincere love is as a stranger among us Rara avis in terris a blacke Swan upon the earth Where is there a Damon and a Pithias Scant two neighboures in a Towne that entirely love one another yet never a page almost in the Bible but one way or other harpeth on this string When Saint Iohn was so old that he was faine to be lead to the Pulpit he went up spake these words sundry times My little children love one another and so came downe as if that were the most necessary thing to be inculcated to the people and so it is indeede VERSE 6. IN the winding of it up he gives us a touchstone for the triall of love This is love that wee walke after his commandements Whereof this is a maine and principall to love one another according to that of our blessed Saviour If you love me keepe my Commandements If the subject love his Prince he will observe his Statutes as neere as he can If a friend love his friend he will doe what he requests him if he may lawfully doe it and it be in his power If a child love his Parents he will obey his Parents in the Lord. How can we say we love Christ when we cast his commandements behind our backs Now there followeth the other branch of the exhortation to constancie in the truth which is 1. propounded then corroborated and urged verse 7. This is the Commandement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that commandement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a kind of excellencie I will raise you up a Prophet like to me him shall ye heare This is my beloved Sonne heare him This commandement he doth illustrate by the antiquitie of it as ye have heard from the beginning How the Rhemists say by tradition from the Apostles which is come to us from man to man from Bishop to Bishop Heresies may goe from man to man from Bishop to Bishop as Arianisme did and in a short time overspread all the world It is a manifest argument of infidelity and a sure token of pride saith Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reject that which is written and to bring in that which is unwritten This is the commandement that as ye have heard from the beginning by God himselfe The seede of the Woman shall breake the head of the Serpent Which is explained at large in the Writings of the Prophets and Apostles whereon the Church is built That having set our hand to Christs Plough we should
it is committed after the receipt of the knowledge of the truth Their punishment is described 1. By a substraction of the remedy against sin there remaines no more sacrifice for it analysis 27 2. By a position of the grievous punishment it selfe which is a fearefull expectation of two things of judgement as of the antecedent of fire as of the consequent described by the quality of it and by an effect of devouring whom the adversaries of Christ for they are the fewell of this fire analysis 28 The confirmation of it by two arguments 1. A Christ's Law but the one ergo the other Where 1. The protasis of the comparison shewing what befell to the former 2. The apodosis what shall befall the latter In the protasis 1. The fault 2. The punishment The fault is a despising not every transgressing of Moses Law The punishment is death amplified by the severity of it without mercy and the equity of it because the party is condemned by two or three witnesses In the apodosis there is an inversion of these two analysis 29 1. The grievousnesse of the punishment which in all equity must exceed the other in as much as Christ is greater than Moses the Lord and master of the house then a servant in the house 2. The haynousnes of the sin in respect of two most glorious and worthy persons contemned by them God the Son and God the Holy Ghost In the Sonne there be two speciall things the mysterie of his incarnation for that they tread under foote the Son of God which was God manifested in the flesh 1 Tim. 3.16 the Saviour and redeemer of the world The mystery of his passion for that they count the bloud of the Testament an unholy thing Which ingratitude is amplified by a benefit bestowed on them though they had beene sanctified by that bloud For the Holy Ghost is the instructor and comforter of the Church that reveales the will of God to men They despise the spirit of grace therefore they are worthy of sore punishment VERSE 1. THe ceremoniall Law not the morall that containeth substantiall dutyes that sheweth sin to us but is no shadow of any thing in Christ to come A dark an obscure delineation Of Iesus Christ and all his benefits of justification sanctification and redemption purchased by him bonagratiae gloriae A lively picture of them as we have in the time of the Gospell wherein Christ is painted out and crucified before our eyes A shadow is a resemblance of a body utrumque repraesentat umbra in communi imago in particulari When yee see a shadow yee may truly say there is a body yet it is but a generall resemblance of a body 1. A shadow cannot fight 2. Not eate 3. Not speake 4. Not walke but accidentally Yee cannot perceive in a shadow the distinct parts and members of a body the eyes the face hands armes feete c. only the shadow tells you there is a body but an image hath the whole lineaments and proportion of the body in it In it ye may behold the severall parts and dimensions of the body So in the Law they had a sight of Christ yet it was darkely in a shadow Wee have the very expresse forme and image of Christ with all his benefits they had Christ in an obscure picture drawne at the first in darke lines wee have him as in a lively picture graced with most lightsome and excellent colours Abraham saw the day of Christ and was glad yet hee saw him a farre off and at a little crevis we see the sunne of righteousnesse cleerely shining before our eyes they saw him as in a winter day we see him in a bright summers day Blessed are the eyes that see that which we see for Kings and Prophets have desired to see those things which wee see and have not seene them The Law did shadow out Christ by whom wee are justified and redeemed from our sins it did not justifie and redeeme us The same specie though not numero the same in substance as Goates Sheep Heifers c. and offered up alwayes with the same rites and ceremonies they offered them up regulariter the same according to the Law frequenter indesinenter yet inefficaciter Never though they bee iterated ten thousand times c. no hope of salvation by the sacrifices of the Law They the Priests immediately and all the people mediately by the hands of the Priest Yeerely hee seemes to allude especially to that sacrifice which the High-Priest offered yeerely for all Israel when he went into the Sanctum Sanctorum that of all others was most solemne for himselfe his household and the whole land Levit. 16. Sanctifie the heart or conscience Though they might give them an outward kinde of sanctification Or perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word Sacraments prayer cannot perfect no perfection till wee come to heaven That came to it As Schollers to the Master to be taught and directed by it Whereas all that come to CHRIST by faith obtaine true Sanctification Hebrewes 7.25 salvation is not by the Law but by Iesus Christ. But herein is condemnation sayes Christ light is come into the world but men love darkenesse more than light Wee live in wonderfull light yet the workes of darkenesse are too rise among us drunkennesse envy strife emulations c. A great number of us are in the Pharisees case are we also blind Christ said to them if ye were blind ye should have no sin but now ye say we see therefore your sinne remaineth We see much yet we practise little therefore our sins multiplyed by us in this great light shall testifie against us at the latter day I feare me this sentence may be inverted the godly in time of the Law had the substance and we have the shadow there is almost nothing but shadowes among us A shadow of knowledge of zeale love holinesse wee have a forme of godlinesse but deny the power thereof Therefore as we live in greater light so let our light shine before men that they seeing our good workes we and they may glorifie our Father in this life and bee glorified of him in the life to come Our Sacraments may sanctifie us instrumentally they may be as instruments whereby God conveyeth Sanctification to us In respect whereof Baptisme is called the washing of the new birth they may sanctifie us significantly as signes of our sanctification nay as seales of it but they cannot sanctifie us as principall efficient causes of our Sanctification Now it is CHRIST alone that thus sanctifieth us and clenseth us from all our sinnes for this cause sanctifie I my selfe Hee is the onely fountaine of our sanctification neither the sacrifices in the Law nor our Sacraments in the time of the Gospell can in this sense procure to us the sanctification of our soules that wee may be fit for the heavenly Hierusalem VERSE 2. SOme coppies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make it