Gospell of Christ are now changed they now receive Mahomet for their God and Saviour England which was once rude and barbarous is now become civill and religious The time was when Church-men were the greatest men in this kingdome now the Lawyers carry all away but that naile of the Cart wheele which is now aloft may hereafter be in the dirt Daily experience teacheth us what changes there be in townes and citties A towne that had many wise and grave governours in it hath now scarce any that will looke to the government of the towne A towne which a whyle agoe was wealthy a great number of rich men in it in the turning of an hand becomes poore and beggarlie Men themselves change sometimes they love sometimes hate sometimes they are whole sometimes sicke one while in their thousands as Iob was shortly after scant worth a Groat Here is nothing but changing The Leviticall Priest-hood was changed and there shall be a change of the Ministery of the Gospell too the time shall come when as there shall be no Churches to goe to no Scriptures to read over no Ministers to preach to us and shew us the way to heaven for when wee be in the celestiall Ierusalem what need shal we have of the Ships and Charrets that carry us thither when we be in heaven we shall not need the ladder of the Ministery to climbe up into heaven Nay there shall be a change of the world it selfe the earth whereon wee tread shall bee changed this earth shall be burnt with all the workes thereof the Sunne the Moone the Starres the goodly firmament over our heads shall be changed they all waxe old as doth a garment and as a vesture shalt thou change them yet here is nothing but labouring for these changeable things these reeds feathers weather-cockes these fading flowers are the chiefest things wee seeke after there is moyling and toyling for these men are at daggers drawing for them all our striving and contending is about them as for the favour of God in CHRIST the blessed hope of our election and salvation in the kingdome of heaven few strive for them Peradventure wee wish to bee in heaven as Balaam did but we strive not for it as we ought to doe all that we hunt after is silver and gold houses and lands the trash of this transitory world but we seeke not for that which is unchangeable and lasteth for ever In other things wee cannot away with change we would not willingly take a piece of Cloth which wee know will change the colour We all know that this miserable world will change colour the glory thereof will fade away yet we are most greedy of it Who will buy an house that hee knowes will change and that speedily that stands to day and is ready to fall to morrow Such an house is this world yet there is nothing but beating our braines about it all things in this world are changeable therefore let us love them and use them as if we loved and used them not Let us especially long after that change when Christ shall change our vile bodies and make them like his glorious body where wee shall remaine with him without change for ever and ever VERSE 13. THe law being taken away with the Priest-hood hee comes againe to proove the change of the Priest-hood à pari The Tribe is changed therefore the Priest-hood The Leviticall Priests were all of the Tribe of Levi this is not of that Tribe but of another To whom these things are referred as to their scope and marke Spoken in the Psalme that is the promised Messias for the Iewes themselves confesse that the Psalmist speakes this of him Matth. 22. ver 46. Is partaker of another Tribe As the Levites did None of that Tribe did therefore he could not Did so much as draw neere to the Altar gave themselves to the Altar medled with the Altar Temple or Ceremonies All the Priests in the time of the law were of the Tribe of Levi Our Saviour Christ is a Priest as the Scripture testifieth of him thou art a Priest for ever after the order of Melchizedec yet he is not of the Tribe of Levi therefore that Priest-hood is abolished and Christ's Priest-hood is to continue another Priest is risen up that is not of the order of Aaron Christ pertaineth to another tribe whereof none served at the Altar The Altar being a principall part of the Leviticall service is put for the whole All the lawfull Ministers of the Old Testament were of the Tribe of Levi this is an axiome in this place Sundry of the Pharises which were interpreters of the Law were not of the Tribe of Levi. Saint Paul was a Pharisee yet of the tribe of Benjamin notwithstanding our Saviour wills the people to heare them therefore though Ministers are not such sometime as were to be wished yet so long as they preach sound doctrine they are to be heard that by the way What though he appertaine to another Tribe yet he may be a Priest after the order of Aaron nay for none of this tribe served at the Altar Every one in the Common-wealth of Israel might not bee a Priest though the Messiah came of the Tribe of Iudah yet none of that Tribe might serve at the Altar In an armie every one must keepe his station the common Souldier must not bee a Captaine unlesse he be called thereunto a Bow-man must not be a Bill-man unles he be appointed thereunto So is it in a well ordered estate every man must not presume to expound Scripture to Minister the Sacraments to bee a Preacher unlesse hee bee called as Aaron was Vzzah put his hand to the Arke when it was in danger of falling but hee was stricken with sudden death Vzziah being a King presumed to offer incense but he was a Leaper for it all the dayes of his life Then what malepart boldnesse is it for a private man to step up into the Pulpit and to take upon him without warrant to be as GOD's mouth to the people Yet some in a jolly humour have done it whom God hath punished one way or other None of the Tribe of Iudah served at the Altar Let every man abide in that calling wherein God hath set him Let us serve in those places which GOD in wisedome hath allotted to us But though they served not at the Altar yet they served in other functions none of what Tribe so ever of what condition soever must bee idle wee must all serve God in some place or other Some serve as Kings it is a service to be a King The Philosopher calls a King Servum publicum and the Lord himselfe calls David his servant when hee was a King Nebuchadnezar that mightie Monarch was Gods servant Some serve as Counsellours to the King for the good of the common-wealth some serve as Iudges some as Lawyers some as Merchants Clothiers Weavers Husbandmen c. We must all serve
into the denyall of CHRIST and grave and reverend Preachers are subject to falls at this present day which are rather to be lamented then insulted of therefore being clad with the same infirmities let us pitty our brethren when they sinne Gala. 6.1 So let us consider our selves lest wee be tempted also One poore man will pitty an other one sicke man may well pitty an other Thou art sicke of the disease of sin as well as the people therefore pitty them when through weakenesse they are carryed into sinne Are the people heavy and drowsie at Sermons pitty them thou hast the same lump of flesh as they have Is any overtaken with drinke pride uncleannesse and other sins Winke not at their iniquities yet pitty those poore soules even wee that be Preachers if GOD take away his hand may fall as they doe therefore have compassion on them and with meekenesse pull them up out of their sins VERSE 4. A Calling is most requisite in all things we take in hand especially in the ministerie Who will meddle with the Sheepe of a man unlesse he be called to it and shall wee meddle with Christs Sheepe without a calling The Iesuites triumph in this place If Luther Calvin Beza were examined by this clause there would be found foule matter against them Nay if Pope Iohn the twenty two that chose himselfe Pope Hildebrand that entred the seat with the murder of his predecessours if Pope Sylvester the second that came in by conjuring if Pope Eugenius that came in by Simonie there would be found foule matter of damnation if all the Popish sacrificing Priests were examined by this clause which take upon them to offer up Christ without any calling nay the whole Scripture calling them from it they would be in a miserable case As for our calling 1. It is of God 2. Of the Church of God We have Gods seale to our calling because he hath furnished us in some measure with gifts for it yet who is sufficient for these things 2. Wee are called by the Church which by imposition of hands representing Gods hand hath separated us to this office Let every one be assured of his calling The Brownists harpe much on this string but I pray you who called Hunt a Souldier a meere ignorant man to be a Minister or De la cluse a Cardmaker to be a Preacher Who calls Taylors Weavers and other artificers to be expounders of the Word A lamentable thing to consider what a number of intruders there be that have thrust themselves into this holy calling In Ieroboams time every one that would consecrate himselfe became one of the Priests of the high places I pray God we live not in those â—imes every one that hath mony that can fee a greedy patron may have a benefice and leape into the Ministry A wofull thing Shall wee have them to make cloth that have no skill in cloathing will any make him his Shepheard that knowes not what belongs to Sheep and wilt thou deliver Christ's Sheep into the hands of a blind and ignorant Shepheard Wilt thou have him to build thy house that hath no skill in building wilt thou make him the Schoole-master of thy child that hath no learning but any is good enough for the Ministerie If men did looke as well to the charge as to the dignity of the office if Onus were as well considered as honos men would not make such hast to it as they doe They watch over the soules of the people as they that must give an account The day of taking in our profits is sweete but the counting day will be terrible when CHRIST will require every lost Sheep at our hands Therefore let none take this honour to himselfe but see that he be called of God as Aaron was If thou comest uncalled God will say to thee Friend how camest thou hither binde thee hand and foot and cast thee into outer darkenesse But if we come in by Gods calling he will protect us in our office against the Devill and all his instruments hee will blesse us in our office in this life and of his mercy not of our merits crowne us in the life to come Therefore let us all examine our calling internall and externall for an Asse may bee in a Lions skin an Ape in a purple Coate endeavour therefore that in some measure we may be sure of our calling Before the qualities required in a Priest were generally propounded now they are particularly applyed to Christ. VERSE 5. 1. HIs calling to the office 2. The exequution of his office 1. In things belonging unto God Verse 7 and 8. 2. In things pertaining unto us Ver. 9 and 10. His calling is iterated as the foundation of all Which is first affirmed then confirmed by two testimonyes the one obscure the other plaine Aaron had his calling mediately by Moses Exod. 28.1 Christ had his immediately by God Ioh. 8.42 Aaron was the Sonne of a man Christ is the Sonne of God Thou art my Sonne tu singulariter In calling him his Son he calls him a Priest for the first begotten was a Priest In the next words it is aske of me He appoints him to pray for the Church which is the office of the Priest VERSE 6. SAcerdos Sacer dux docens orans offerens They were Priests after the order of Aaron he after the order of Melchizedek They for a time CHRIST for ever Hebr. 9.24 VERSE 7. THe Priest did offer for the people So CHRIST for us Which is amplified by the time when the things what the manner how the person to whom the fruits which are two 1. The hearing of it 2. His learning by it The Priest was a man So Christ. In the dayes of his flesh that is of his mortall and weak flesh compassed with infirmities Ioh. 1.14 In heaven he hath flesh still but immortall and void of these naturall weakenesses no need of meat drinke sleepe not subject to wearinesse without any possibility of dying As CHRISTS flesh is in heaven so shall ours bee there too with him Offered up prayers c. that in the garden He useth the plurall number because it was made thrise and so three prayers signifying wants and necessities for things wanting of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indigeo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venio because they went after a meeke and submisse manner Father if it be possible let this cup passe c. There is his crying Teares droppes of bloud Luk. 22.44 Exauditus à metu Though Chrysostome translate it reverence yet Nazianzen and Theodoret translate it feare Calvin in this last time found it out raked under ashes but he was not the first founder of it but Nazianzen and Theodoret. Mark 14.33 Hebr. 11.7 The Iesuits translate it feared Christ as he was man did not only feare the death of the body the separation of the soule from it but also having the loade of all the
justified sanctified delivered from sin and damnation and brought to heaven by the Priest-hood of the Levites then why did it not remaine still why was another Priest-hood substituted in the roome of it For the manner of the change the Priest-hood went not away alone but the fall of it was the fall of the law too and when I speake of the Priest-hood I speake of the law too for under it the people received the law Some translate the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto for unto it namely to put us in minde of perfection that was to comeby the Priest-hood of CHRIST The law was established to the people but that is further fetched and the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie under as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The law that is the ceremoniall law touching sacrifices washing observations of times and meats c. the law was given together with the Priest-hood it was an appendix to the Priest-hood therefore as perfection comes not by the one no more doth it by the other The people were lawified tied and bound with the fetters of the ceremoniall law If perfection had beene by them what needed there a further supply but there came another Priest-hood and an other law too therefore the former were imperfect 1. For the Priest-hood there arose another Priest of another order then the Leviticall Priests were they were of the order of Aaron this of Melchizedec Rise not by haphazard but by Gods owne constitution Deus natura nihil faciunt frustrà the wise and omnipotent GOD doth nothing that is needlesse and unnecessary If it had not beene needefull that another Priest should arise after the order of Melchizedec the Priest-hood of Aaron might have remained still If preaching had not beene necessary GOD would never have instituted preaching If the Sacraments had not beene necessary helpes for the strengthning of our faith God would never have ordained the Sacraments if wee could have beene justified and made righteous by our owne fulfilling of the law God would never have sent his Sonne into the world made of a woman and under the law for our sakes but God sent Christ into the world to fulfill the law for us therefore all our righteousnes is not worth a straw This is the Logick of the Holy Ghost and all wrangling Sophisters in the Church of Rome must yeeld unto it If Aarons Priest-hood could have perfected us Christ's Priest-hood should never have risen up in the roome thereof Wherein wee may behold the supereminent dignity of Christ his Priest-hood above the Aaronicall and Leviticall Priest-hood It cannot be denyed but that Aarons Priest-hood was most glorious As the Psalmist speaketh of the Church so may wee of it many glorious things are spoken of thee thou City of God many glorious things are recorded of the Leviticall Priest-hood There was a costly tabernacle a sumptuous Temple the wonder of the whole world there was an admirable Altar many oblations and sacrifices there were sundry Sabbaths and new Moones diverse festivall dayes the feast of unleavened bread of the blowing of Trumpets of Tabernacles of Dedication c. which were kept with wonderfull solemnity there were many washings and purgings for the clensing of the people Vid. Supra Therefore let us magnifie GOD for this our high Priest by whom wee have an enterance into the kingdome of heaven The high-Priest went into the Holy of Holies himselfe but hee carryed none of the people with him they stood without our high-Priest is not only gone into heaven himselfe but hee hath also brought us thither that high-Priest offered Bulls Calves Lambes for the sinnes of the people this high-Priest offered himselfe for us all Therefore let us honour and reverence this our high-Priest let us subject our selves to him in all things He that would not obey the high-Priest in the time of the Law was cut off And doe ye thinke we may lawfully contemne our high-Priest in the time of the Gospell Let us say to him as the people did to Iosua whatsoever thou commandest us that will wee doe Hee hath made us all Priests to GOD his Father that wee should offer up our selves our soules and bodies as an holy and acceptable sacrifice to him therefore let us shew our selves to bee Priests let us sacrifice the filthy Beast of uncleannesse the ugly and deformed beast of drunkennesse the insatiable Wolfe of covetousnesse the crooked Serpent of Craft and divellish policy the swelling Toade of pride and loftinesse the consuming beasts of envy hatred and malice let us offer up the sacrifice of praise to this our high-Priest all the dayes of our life in this present world that wee may sing praises to him with Saints and Angels for ever in the world to come As wee say Christ is our Priest so let us make use of it to our selves VERSE 12. VPon the change of the Priest-hood necessarily followeth the change of the law too The Iewes were stubborne defenders of the Ceremoniall law above all things they could not abide to heare of any change of it Some might reply and say though the Priest-hood bee gone yet the law may continue still Nay sayes the Apostle these stand and fall together they were instituted together chickens of one hatching therefore they live and dye together The Leviticall Priest-hood and the Ceremoniall law are relatives se mutuò ponunt auferunt He doth not openly say if the Priest hood be abolished then the law is abolished the Iewes being zealous of the law could not as yet indure that Therefore he mollifies his speech using a more soft and gentle terme if the Priest-hood be changed Yet in effect it is all one they changed as Festus and Felix did Felix went out of the countrey and Festus came in his roome So the Leviticall Priest-hood went away gave place to Christ's Priest-hood which is come in the roome thereof transposed put out of place altered Hee doth not say then by all probability there must bee a change of the law but of necessity it cannot be avoyded The morall law remaines still but the ceremoniall law vanisheth away with the Priest-hood As Christ is come into Aarons roome so likewise into Moses roome he is our Lawgiver as well as our Priest The Pope in his Decretalls applies this to himselfe but it is proper to our Saviour Christ. He may as well conclude from hence that hee is a Priest after the order of Melchizedec as that he hath power to make lawes as Moses had In this world there is nothing but changing The world is like the Moone that is ever changing like the Sea that is ebbing and flowing sometimes calme sometimes boisterous it never stands at one stay So the Priest-hood is changed instead of the Leviticall Priest-hood is established the Ministery of the Gospell Kingdomes and nations change The foure mighty Monarchies of the world are changed The famous Churches of Assia to the which Christ writeth that once embraced the
Instead of Commandement he uses the word life describing the Gospell by the effect thereof because it is a living word and brings men to life everlasting Instead of Carnall he sayes endlesse Carnall things have end wherein the Leviticall Priest-hood stoode but the Gospell entreateth of endlesse joyes in heaven which we have by it The law was carnall and had an end but the Gospell is spirituall and giveth an endlesse life As for this life though we spend it in never so great wealth health ease honour and prosperity yet it must have an end the end of all flesh is come before me the end of all things is at hand though as strong as Samson as wise as Salomon as beautifull as Absalom though thou farest deliciously every day and art clothed in fine linnen and purple though thou couldest live almost a thousand yeares as Methusalem did and thy head if possible not ake all the while yet thy life must have an end therefore let us all thirst after the endlesse life the which for so much as the Gospell bringeth with it let it be reverently and greedily embraced by us all let us come to Church with all cheerefulnesse heare prayers and Sermons with all diligence practise that which we heare with all conscience that when this short life which is but a span long shall be ended we may have an endlesse life in all joy and happinesse in the world to come CHRIST was created after a more glorious manner than the Priests of the Law therefore his Priest-hood is greater than theirs VERSE 17. THis he confirmeth first by a divine testimony He that is GOD the Father by the mouth of David Thou art a Priest not for a time as they were but for ever Not after the order of Aaron as they were but after the order of Melchizedec Both the parts of Christ's Priest-hood are everlasting his sacrifice and his intercession In his sacrifice is to be considered the act of oblation the fruit and efficacy of it As for the act of oblation it passed away on the Crosse hee was but once offered and that by himselfe no mortall man can offer Christ yet the fruit and efficacy of his sacrifice is perpetuall which is the taking away of all the sins of all the faithfull in the world As for his intercession the Scripture is cleere in that Rom. 8.34 still hee maketh intercession in heaven for us therefore hee is a Priest for ever after the order of Melchizedec Earthly Priests dye but this our Priest never dyeth who as he liveth for ever in the Temple of heaven so hee will one day assume us to himselfe and wee shall live there for ever with him VERSE 18. 2. HEE proves that Christ was created after a more glorious manner then the Priests of the Law by the qualities of these two the one is temporall the other perpetuall There is an abrogation a putting out of place it is put out of the Saddle Of the Commandement that is of the ceremoniall law that went before after the which they were made Priests that commandement is abolished it is no longer of any force Here the Iesuites againe shew themselves very acute their witt mounteth above the Moone The old Mandate is gone and the new Mandate is come in the roome thereof The old Mandate is the Leviticall Priest-hood with the sacrifices thereof the new Mandate is the Gospell with the sacrifice thereof which is the Masse The old Mandate is disannulled and the new Mandate of the Masse is instituted instead thereof whereof Maundy Thursday hath his name quasi Mandat Thursday because then the old Mandate of the Paschall Lambe was abolished and the new Mandate of the sacrifice of the Masse was ordained in the Supper It was once called Sheare-Thursday because the Priests did sheare their haire and shave their Crownes on that day afterwards it had the name of Maundy Thursday in our English tongue not of the Latine word mandatum that is farre fetched but rather of the English word Maund or basket because the people brought their provision for feasting on that day in Maunds or baskets Or if they will needs derive it from the Latin it may be called Mandy Thursday of Mando because CHRIST did eate both the Passeover and the Supper with his Disciples on that day But as for this new Etymologie from Mandatum it hath no sense in it Love one another is called the new Mandate but the Supper hath never that name but I thinke the Iesuits make this note rather to shew their wit than their Divinity The abrogation of the Leviticall law and Priest-hood standeth on good ground it was weake and unprofitable therefore no reason it should continue It had no strength to purifie the soule to make cleane the conscience to carrie men into the kingdome of heaven to purge them from sinne to make them righteous before God it was weake and unprofitable for these things therefore worthy to bee abolished Hebr. 9.9 He doth not say it was abolished because it was naught the law was good for the end why it was appointed to shadow out Christ and our redemption purchased by him but weake and unprofitable to worke our redemption it was strong and profitable ad figurandum but not ad praestandum it could not performe that which was signified by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of its owne weaknesse The morall law was weak in regard of us Rom. 8.3 but the ceremoniall law was weak in it selfe men might doe that which was enjoyned by it but the doing of it could not justifie and sanctifie them The Law was before the Gospell yet the Gospell is more worthy than it darkenesse went before the light the night before the day yet the day is more glorious than the night All creatures were made before man yet man excelleth them all Iohn Baptist went before Christ yet hee was Christ's shoe the Sword-bearer goes before the Maior yet hee is not greater than the Maior All things are not to be esteemed by their precedency and priority in the world there commeth one after me said Iohn yet in honour and dignity hee is before me So the Gospell commeth after the Law yet it is more excellent than the Law If the comparison be made betweene God and creatures then this is a firme Axiome that which went before is best God went before all creatures therefore he is above all creatures Christ is the first begotten of every creature that is which was begotten of the eternall essence of the Father before all creatures therefore to bee preferred before them all But if that comparison bee betweene creatures then that Axiome is of no force A thing may be said to be unprofitable 1. Simply then comparatively Simply and in it selfe sinne is unprofitable whereupon it is called the unfruitfull workes of darkenesse there is no fruit no commoditie in them Swearing is an unprofitable thing Adultery is an unprofitable thing it pulleth Gods