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
darke night wee may imagine a tree to bee a man but when the day comes it is easily discerned So the Word of GOD is the bright day and glorious sun-shine whereby we discerne truth from false-hood sound doctrine from that which is corrupt and hereticall Therefore let us exercise ourselves in Gods Word continually that we may discerne betweene the purity of the Gospell and the impurity of Popery and all Errours and Heresies whatsoever that being enlightned by the candle of the word we may see and take the way that leadeth to the kingdome of heaven CHAP. 6. BEfore wee had Saint Pauls objurgation that they were so great non proficients in the Schoole of Christ. Now follows an exhortation to pricke them forwards to greater perfection in Religion Where 1. The substance of the exhortation 2. The pressing and urging of it by foure arguments 1. A ridiculo 2. Ab exemplo 3. A Deo 4. A periculo 1. From a ridiculous absurditie set forth by a comparison 2. From an enumeration of the chiefe rudiments which they are to leave 3. From the efficient cause of the spirituall progresse which they are to make namely God 4. From a fearefull danger that will ensue if upon a carelesse neglect or contempt of the heavenly doctrine they stand at a stay and goe not forward by that meanes they may goe backeward and at the length may fall into the sin against the Holy Ghost Therefore it stands them in hand in feare and humility to aspire to perfection dayly more and more VERSE 1. THe exhortation hath two branches 1. What they are to leave 2. What they are to contend unto 1. Terminus à quo 2. Terminus ad quem Seeing it is a shame alwayes to be babes let us as men growne seeke after stronger meat The principles .i. that which begins us and enters us into Christianity leaving that How Not casting it for ever behinde our backes suffering it quite to slip out of our memories never thinking of it any more we must remember even the principles of Religion to our dying day but wee must not insist in those and set downe our staffe here but as good travellours goe on forwards As if one should say to a Grammer Scholler leave thy Grammar and goe to Logick Rhetoricke Philosophie to more deepe and profound points of learning his meaning is not that hee should leave his Grammar quite and never thinke on it any more but that he should passe from that to greater matters As if one should say to a Traveller going to London that sits eating and drinking at Colchester leave Colchester and goe on to London So leave this doctrine of the beginning of Christianity leave your A. B. C. be not alwayes beginners but proceede till ye come to some maturity Let us goe on to perfection with all cheerefulnesse and celerity Both we that are the teachers and you that are to be taught by us that we may aspire to perfection dayly more and more Wee cannot goe of ourselves we must be led namely by the hand of GOD Almighty as little Children cannot goe unlesse their mothers and nurses lead them Let us therefore intreat the Lord to lead us forward by the hand of his spirit to perfection dayly more and more Wee cannot climbe up to the highest staire of the ladder of perfection in this world we must be climbing all the dayes of our life Saint Paul was rapt into the third heaven yet he professed he was not yet perfect We know in part we believe in part and we must be as Schollers learning of our part so long as we live Though with Moses wee have beene brought up in all the learning of the Aegyptians though wee bee as perfect Scribes in the law of GOD as Ezra as eloquent and mightie in Scripture as Apollos though wee have as many tongues as Saint Paul who spake with tongues more than they all did yet wee must bee carryed on still to perfection wee must be as Travellours that are ever walking and going on and on never resting till wee come to our journeys end which will not bee till death it selfe shall come Our SAVIOUR himselfe as hee was a man did grow up in wisedome and shall any of us thinke our selves so wise that wee neede not to grow in wisedome Let us all goe on forwards to perfection every day more and more The first reason is taken from a ridiculous absurditie set forth by a comparison Not laying againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because foundations are layd exceeding deepe in the earth All men laugh at those builders that are alwayes laying the foundation but never set up the Walls lay on the roofe tyle and glaze the house c. but every day are laying the foundation Those bee foolish builders So we that be Christians must not always be laying the foundation of religion but wee must build up ourselves as a glorious house to the Lord. Then hee sets downe the particular stones of this foundation which wee must not ever bee laying hee reckons up the chiefe points of the Christian catechisme which all ought to have at their fingers ends which it is a shame to be ever learning Of these some concerne this life some the life to come they that appertaine to this life are private or publike 1. Repentance which is illustrated by the things we are to repent of There be living workes which we doe when CHRIST liveth in us these are not to bee repented of but to be practised by us and there bee dead workes which be sinnes and are so called 1. Because they come from dead men that are dead in trespasses and sinnes 2. Because they tend to death and destruction the wages of sinne is death All sinnes are dead workes covetousnesse malice pride drunkenesse uncleannesse lying swearing c. are dead works therefore let us have nothing to doe with them Men are afraid to touch dead bodies or to come neere them we flye away from a dead and stinking carkasse Every sin is a dead carkasse that sends up an unsavory smell into the nostrills of God therefore let it be abhorred by us all let us turne away our eyes and hearts too from all dead workes Repentance hath two parts thâ— mortification of sin and vivification to newnesse of life Isa. 1.16 Zacheus repented him when he left his peeling and griping and became a liberall man made restitution to those whom hee had defrauded and gave the one halfe of his goods to the poore Peter repented of his denyall of Christ when he did not only weepe bitterly for it for a time but stood in defence of Christ to the very death Then an adulterer repents of his adulterie when hee leaves quite his Whores and harlots and possesses his vessell in holinesse and honour Repentance is a forsakâ—ng of the sinne and an imbracing of the contrary vertue It is not the laying aside of sinne for a time
kill our bodies the filthy stincke that issues out of these dead carkasses of sin will kill both body and soule therefore let them be detested by us These dead workes of sinne will poyson us all therefore have nothing to doe with them as wee love our life which is most deere to us all skin for skin and all that a man hath will he give for his life so let us avoide these dead workes that deprive us of eternall life in the world to come 5. Dead things are heavy a dead man So these lye heavy on our consciences Caine Iudas they were not able to beare that intollerable burden Sins may very well be termed dead workes 1. Laedunt vitam naturae they make our naturall life more unpleasant to us in the end they cut the threed of it for the wages of sinne is death if we had never sinned against God we should never have dyed 2. Carent vita gratiae So long as we are dead in our sins we are out of the favour of God 3. Auferunt vitam gloriae they deprive us of the kingdome of heaven in the life to come therefore they are worthily termed dead workes Thirdly the end of our redemption is to serve God we are redeemed from our old conversation not to our old conversation we are bought with the bloud of Christ not to serve the Devill our selves the flesh the world we have served them too much already but from henceforth we must serve God And how must we serve him 1. Integraliter in soule and body not in body alone as hypocrites doe that draw neere to GOD with their lippes but their hearts are farre from him nor in soule alone as some fearefull Christians doe which say they have a good heart to God-ward and yet give their bodyes to the service of the Devill As God by Iesus Christ hath redeemed both soule and body so we must glorifie him with them both 2. Wee must serve God peculiariter him and him alone I am a jealous God Thou shalt have no other Gods besides me We must not make our belly our God as Epicures doe our money our God as covetous misers doe but wee must serve God alone hee must have all our service Matth. 4.10 3. Perseveranter not a while but continually to our lives end bee faithfull to the end and I will give thee the Crowne of life If wee persevere not in his service to our dying day wee shall loose our reward 4. Totaliter all the time of our whole life Wee must serve him not only when wee bee old drie and withered but in our fresh and flourishing yeeres wee must beare the yoke of the LORD when wee are young hee must have the first fruits of our service But alas though wee professe that wee are redeemed by CHRIST yet wee serve our owne lusts and affections wee serve not the living GOD as wee ought to doe Let us have a care to serve the living GOD in this short and transitory world that we may live eternally with this everliving GOD in the world to come There is no fishing to the Sea no service to the Kings nor no service to the King of Kings 1. Some Masters are poore and cannot reward their servants our master is rich heaven and earth are his Hester though a poore mayde yet because she served him he made her a Queene 2. Some masters are churlish and will not reward their servants as Nabal was wee have a kinde and loving master not the least service we doe if we give but a cup of cold water in his name but he will reward it 3. Earthly Masters give but earthly rewards they may give good wages while yee be with them and peradventure bestow a farme on you but our master will give us a kingdome 4. Earthly masters dye Gentlemen Knights Noblemen dye yea Kings themselves dye and then their servants seeke abroad but our master lives for ever Therefore let us serve him with all cheerefulnesse let us serve him in this life and we shall enter into the joy of our Master Will the Son of Iesse give you all Vineyards Our Master will give us all a kingdome We are servants here we shall bee Kings there have palmes in our hands and Crownes on our heads and raigne with him for ever VERSE 15. SEcondly the truth and substance of the Tabernacle is applyed to Christ as to a testatour Where 1. The constitution of the Testament Verse 15. 2. A confirmation of it In the constitution of it there be foure circumstances 1. The legatour 2. The death of the testatour that strengthens the Testament 3. The legatarie every believer 4. The legacie an eternall inheritance The instrumentall cause whereby wee attaine to our legacie was the death of Christ which hath a double use 1. To purchase redemption for us as a Priest we are redeemed by the bloud of Christ from the bonds of sins wherewith we were tyed by vertue of the former Testament 2. To ratifie the covenant and Testament to us as a Testatour he is a Priest in regard of God making an attonement for us with his bloud hee is a Testatour in respect of us bequeathing that to us which hee hath bought with his bloud It is ratified by the death of the Testatour Which is confirmed by two arguments 1. Iure humano Verses 16.17 2. Iure legali Where 1. A generall assertion Ver. 18. 2. A particular explication of it Verse 19.20 Here may seeme to be some contradictions 1. There it is said when Moses had read the booke here it is said when hee had spoken every precept that is appertaining to the booke of the covenant So that there is no jarre but a sweete harmony 2. There is mention only of the bloud of Beeves here of Calves and Goates they are by a Synecdoche comprehended in the other 3. There is nothing said of water wooll and hysop but there he speakes of sprinkling and these were used in all sprincklings 4. It is not said that the booke was sprinckled but that may well bee collected Verse 6. for having made an Altar and set the booke of the covenant on it with halfe of the bloud he sprinckled the Altar and the booke afterwards hee sprinckled the people too 5. There it is said this is the bloud of the Testament which God hath made with you Here which GOD commanded to bee brought to you This in sense is all one it was made according to the booke and being made was brought to them comprised in the booke Exod. 24.9 The force of the argument is this the former Testament was confirmed with bloud by the death of Calves Goats c. therefore it was requisite that the latter Testament should be ratified with bloud namely by the death of Christ the Testatour Because by his owne bloud hee hath purged our consciences which the bloud of beasts could not doe in the Law He by whose meanes and mediation the New
profits of the world seldome or never thinking of the joyes of the world to come Who will serve a Master that is ready to dye Such a one as cannot preferre thee the world hath one foote already in the grave therefore let us serve him no longer CHRIST hath not redeemed us by the bloud of a Calfe Ram Sheepe c. not with the sacrifice of an Angell of his mother or any Saint but by the sacrifice of Himselfe no other sacrifice could save us Now as Christ in wonderfull love hath sacrificed Himselfe for us so let us offer up our selves as an holy sacrifice to him VERSE 27. THe application of the use is set forth by an elegant antithesis betweene the cursed condition of men by nature and the blessed condition of men by grace through CHRIST IESUS The lamentable condition of men by nature is double 1. They must all dye then there remaines a Iudgement for them Vnto the common death of men is opposed the death of our Saviour Christ that taketh away the sins of the world In regard whereof death cannot hurt the faithfull Vnto the fearefull judgment to come is opposed Christ's second comming amplified by the persons to whom he shall come by the manner how and the end of his comming Layd up in Gods secret Counsell Why for sin at what time so ever thou eatest thou shalt dye the death To all men It an indefinite proposition is equivalent to an universall Man that is borne of a woman is but of a short time c. that is every man Object 1 Cor. 15.51 Sol. That change shall be instar mortis Object 2. Lazarus dyed twise That was extraordinary ordinarily men dye but once But after this the judgement immediately without delay 1. The particular then the generall Then there is no Purgatory We have two purgatories in this life the fire of affliction and the bloud of Christ then wee neede feare no purgatory after this life Here we see an appointment a decree a sentence wherein foure circumstances are to be observed 1. By whom this appointment is made namely by God Almighty in whom there is not a shadow of turning and which is able to bring that to passe which he hath appointed What I have written I have written said Pilat and would not alter his writing so what God hath appointed hee hath appointed and hee will accomplish it Men are mutable they appoint and disappoint it is not so with God hath he said it and shall he not doe it Therefore as sure as God is in heaven this appointment shall stand Who at any time hath resisted his will who can breake his appointment 2. What it is that is appointed once to dye What is death properly to speake it is a separation of the soule from the body Man was made with two parts the body of the dust of the ground the soule breathed into him by God Life is a conjunction of these two death is a separation of them There is an improper death which is a change of these two conjoyned still together which shall happen to them that be alive at the day of judgment but the Apostle here speaketh of the proper death 2. There is an extraordinary dying and an ordinary Some have dyed twise as Lazarus and those that rose with Christ at his resurrection but ordinarily it is appointed to all men once to dye It is not appointed to all to be rich wise learned but to dye 3. Why was this appointment made because of sin Rom. 5.12 at what time thou eatest thou shalt dye the death Sinne is the cause of death Then why should wee bee in love with sin Wee shunne poyson because it will kill us drunkennesse adultery swearing and other sins brought death into the world therefore let them be hated by us Why are wee afraid of the plague because it will kill us Sinne will kill both soule and body therefore let us all bee afraid to sinne 4. The persons to whom this appointment is made to men to all men There is no man living but shall see death it is appointed to Kings to dye to Dukes Earles Lords Knights Gentlemen Merchants Clothiers Husbandmen to high and low rich and poore learned and unlearned It is appointed to the Ministers to dye and to the people to the Master and servant to the Husband and to the Wife We read of a Woman that had seven Husbands they all dyed and in the end the Woman dyed also None can avoid the stroake of death the Physitions that cure others at the length dye contra vim mortis non est medicamen in hortis the godly dye good Women bring forth with sorrow as well as bad so good men and women dye as well as bad as the faithfull are sicke as well as the unfaithfull so also they dye as well as others Oh that this were carefully remembred by us and that wee would lay it close to our hearts We see our neighbours Townsmen one or other almost everyday carryed to the earth yet wee lay it not to heart it workes not in us a death to sin we follow the world with such earnestnesse as if we should never leave the world Let us so live that wee may dye in the LORD IESUS rise againe and live with him for ever When or where we shall dye wee cannot tell that is in Gods hands but this is most certaine wee shall dye quocunque te verteris incerta omnia sola mors certa In all other things we may use a fortè fortè eris Dives fortè habebis liberos but when wee speake of death we may put fortè under our girdles and say certè morieris If any should aske a reason why the godly should dye seeing CHRIST hath dyed for them the answer is easie because CHRIST dyed to free them from death eternall not from the corporall death which is imposed upon all because all have sinned Christ hath taken away the curse of the corporall death but not death it selfe cogitur non obesse sed non abesse wee are all sinners therefore we must all dye Let us bee carefull to feare God while wee bee alive that wee may not greatly feare death whensoever he shall come Death is a bitter cup all of us in some sort feare to drink of it CHRIST feared it non est fortior miles quà m Imperator wee feare it as it is a dissolution of nature but let us not feare it after a slavish manner Take this sugar to sweeten this bitter Cup withall 1. CHRIST hath taken away the sting of it 1 Cor. 18.57 thankes bee to God which giveth us the victorie through our Lord Iesus Christ. Death is a great Goliah yet stripped of his armour as a roaring Lion yet without jawes or pawes as an hissing Serpent yet without a sting the sting of death is sinne Christ hath taken away the sins of the world In his owne body upon the tree he
Masters have power and authority over their servants as if Parents had not as great over their children and as if Parents might be lesse regarded then Masters this is well that servants may not enter into a Monastery without their Masters consent but if they be in who shall bring them out againe Their Masters may send an hundred times for them and go without them Yet Basil sets it down as a constitution that after they have beene admonished and made better remittendi sunt ad dominos they are to be sent backe to their masters againe In hoc Paulus imitandus qui Onesimum Philemoni remisit In this Paul must be followed who sent backe Onesimus to Philemon againe We may not keepe an horse or a Cow without the will of the owner and shall we keepe backe servants without the good will of their Masters Why would he not doe it without his mind That thy good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for good doing Therefore it is well translated benefite as Rom. 5.7 for a just man some will dare to dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a beneficiall man Not simplie of necessitie but with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tanquam as it were of necessity if he had detayned him to wayte upon him without his knowledge therefore he thought good to acquaint him with it It is a received axiom quod ex necessitate bonumest non est bonum that which is good of necessitie is not good yet it is to be understood de necessitate coacta of a coacted necessity not of a voluntary God is necessarily good yet willingly good Death comes necessarily upon all yet some dye willingly I desire to be dissolved and to be with CHRIST but the good which is done upon a constrained necessity looseth the name of good patience perforce is no patience A willing mind in a good action is all in all If Salomon had not willingly built the Temple it had not beene pleasing to God if the Centurion had not willingly set up the Synagogue God would not have respected it if the Woman of Shunen had not willingly entertained the Prophet it had beene no good worke in the sight of God if Dorcas had not made the Coats willingly they had not beene acceptable unto God We must distinguish inter fructum datum betweene the fruit and the gift Datum is that which is given mony meat rayment fructus is bona recta voluntas datoris the fruit is the good and upright meaning of the giver Si panem dederis tristis panem meritum perdidisti if thou givest thy bread with an heavy heart thou hast lost thy bread and thy reward too Affectus tuus imponit nomen operi tuo thy affection gives a denomination to thy worke quomodo à te proficiscitur sic aestimatur Looke with what affection it proceeds from thee such estimation hath it with God GOD loves a willing and cheerefull giver Whosoever is of a willing heart let him bring his offering to the Lord gold silver brasse c. If there be first a willing mind it is accepted be it great or small Whatsoever yee doe doe it heartily come to Church hartily heare Sermons hartily receive the Sacraments hartily pay the Minister his due hartily give to the poore heartily In the building of the Temple it is said the heart of the people was with the worke Let our hearts be with all that we doe We cannot abide a servant that do's our worke grudgingly and doe ye thinke God will accept of grudged service VERSE 15. THe third plea is ex parte Dei on Gods part The wise God in his unsearchable providence hath turned his running away to good Therefore forgive and forget it Here is 1. A narration of Gods providence in disposing of his flight 2. An application of it to Philemon 3. A conclusion inferred upon it to receive him Verse 17. GODS providence in this action is set downe 1. Quasi dubitativè something doubtfully perhaps 2. Charitativè charitably he calls it not a running away but a departing 3. Temporariè temporally for a time for a season He useth this particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for two causes 1. because Gods judgments in themselves are hid in secret and it is temerity pro certo pronunciare quod dubium est to pronounce that for a certainty which to us is uncertaine 2. He would not peremptorily avouch i◠for animating servants to doe the like While it lay hid in Gods secret counsell it was doubtfull being revealed the event sheweth evidently that God hath ordeined it for singular good for Onesimus Paul and PHILEMON too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this cause therefore he went away that he might be brought into the right way God is not autor but ordinator peccati the author but orderer of sinne He brings light out of darknesse and good out of evill Ioseph's brethren intended his utter extirpation when they sold him into Egypt yet God made that the corroboration of his Church God sent me before for your preservation Onesimus meant nothing lesse by running away from his master then to become a Christian and a Preacher yet so it fell out by the admirable dispose of God Almighty This is Saint Hieromes Logicke If Onesimus had not fled from his master he had not gone to Saint Paul being in prison at Rome If he had not gone to Saint Paul he had not received faith in CHRIST If he had not had faith in CHRIST he had not beene Saint Pauls sonne nor sent into the worke of the Gospell or Ministery Therefore wee may conclude by degrees that he was made a Minister of the Gospell because hee fled from his Master It is received by antiquity that he was advanced to the function of the Ministery yet this must be no encouragement unto sinne A wise Physician so tempers poyson that hee makes a sovereigne medicine of it wilt thou therefore drinke poyson God can make the sicknesse of the body the health of the soule wilt thou therefore bee sicke God can turne our sinnes to good shall we therefore sinne God forbid these things write I unto you that yee sinne not The crucifying of CHRIST was the salvation of the world Shall wee therefore crucifie CHRIST All worke for the best to them that love God sicknesse poverty death This is the goodnesse of God not the proper effect of them Ioseph's imprisonment proved Ioseph's advancement Wilt thou therefore desire to be in prison The banishment of Hester was her preferment wilt thou therefore desire to be banished Saint Augustines going out of his way was the saving of his life for if hee had kept his way he had fallen into the hands of the Circumcelliones his deadly enemies Wilt thou therefore wish to goe out of thy way as thou art travelling God turnes sinne to good which is a
he painted out Christ in lively colours sundry kinde of wayes this we are sure of he was a Physitian and greatly beloved too Luke the beloved Physitian saluteth you a Physitian for the body and the soule too which is more than ordinary Eusebius makes mention of one Theodotus a Bishop that was both Medicus Theologus a Physitian and a Divine too Paul sayes of one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is sufficient for Divinity alone he must needs be a rare man that is sufficient for both These be they that send commendations to him whom he dignifies with this Title my Fellow-labourers or Fellow-workemen Some in the calling of Christianity some in the calling of the Ministry too Both are workes both are labours Nomen Christiani est nomen operis sayes S. Augustine and S. Paul sayes he that desires the office of a Bishop desires a worthy worke Here a common place of salutations doth not only salute us but inviteth us unto it In Greeke saluting is a kinde of imbracing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because whom we salute we embrace with the armes of love or at the least pretend it In Latine Salutare est salutem optare to salute is to wish health and prosperity to the parties whom we salute The Anabaptists are not onely unchristian but uncivill also to condemne salutations Indeed Elisha willed his man that if he met with any he should not salute him and CHRIST charges his Disciples to salute none by the way Those were in matters of extraordinary importance which required great expedition otherwise we may and ought to salute Angels salute The Lord is with thee thou valiant man sayes hee to Gideon hayle Mary freely beloved sayes Gabriel to the Blessed Virgin CHRIST would not have his Apostles to be so unmannerly to goe into an house and not to salute it he himselfe salutes after his resurrection peace be unto you Saul went forth to meet Samuel and saluted him Though Nabal was a churle and a foole too yet David would not deale so foolishly with him as not to salute him Thus shall you say for salutation There is a sweet eccho of salutations betweene Boaz and his reapers the Lord be with you sayes he the Lord blesse thee say they David saluted his souldiers The greatest thinke no scorne to salute the meanest I but whom must we salute All. We must love all pray for all even for our very enemies Now saluting is nothing else save an intimation of love a kind of praying and well wishing therefore we must salute all I but Saint Iohn gives us other counsell If any come to you and bring not this doctrine receive him not to house neither bid him God speed We must not vouchsafe him a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must distinguish betweene gods enemies and our owne if they be notorious open professed adversaries to CHRIST as those were we ought not to afford them a kind salutation nay if an Angell from heaven should preach any other doctrine we should hold him accursed But if they be secret adversaries and unknowne it is not impiety to salute them Some are so rigid that they will not salute a stranger because they know not whereabout he goes 1. It is repugnant to charity Love thinketh not evill it believeth all things It is greater charity in things doubtfull to believe the best then the worst 2. As Aristotle being reproved for giving an almes to a wicked man answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had compassion of the man not of his manners so wee salute the man not his life we bid the man God speed not his actions But how are we to salute 1. For the externall manner by word of mouth or by writing Saint Paul omits salutations in never a one of his Epistles but in Rom. 16. he is most plentifull in them So is Ignatius Commendations are requisite in our letters if they bee not made commendations matters of course not greatly regarded 2. For the internall manner we must salute sincerely not hypocritically it must bee Saint Paul's haile not Iudas his haile Greete one another with an holy kisse They must be holy not unholy greetings The end of salutations is the preservation of love which by all good meanes had need to bee maintained by Christians and a demonstration of the respect we have one of another VERSE 25. THe last branch of the conclusion is a Valediction or farewell hee takes his leave with a short yet a sweet prayer where 1. There is the substance of it then the sealing of it In the substance 1. Res optata the thing wished or prayed for which is grace love mercy favour Grace must be Alpha and Omega the beginning and ending of every worke Saint Paul began with it and he ends with it 2. Cujus sit gratia whose grace it is of our Lord Iesus Christ which hath brought us into grace and love with God who before were his enemies and out of grace which hath graciously redeemed us from sinne death hell and damnation and hath opened to us the doores of the kingdome of heaven 3. Cui optatur to whom it is wished not to Philemon alone but to all that were with him Be with your spirit Man consists of two parts a soule and a body here by a Synecdoche melior pars pro toto the better part is put for the whole be with your spirit .i. with you The grace of CHRIST is to be preferred before the grace of all earthly Kings and Princes 1. Their grace is mutable to day in grace to morrow out of grace As Haman was with Ahasucrus and Belisarius with Iustinian CHRIST is not mutable 2. They dye CHRIST lives for ever CHRIST lives for ever the grace of our Lord Iesus Christ be with us all Then he seales his prayer with Amen Nec Graecum est nec Latinum sayes Aug. it is neither a Greek word nor a Latine but an Hebrew word mansit non interpretatum and by the providence of God remaines in all tongues uninterpreted ne vilesceret nudatum least haply being unfolded it should bee lesse esteemed as Hallelujah Hosanna c. It is particula confirmantis a particle of confirmation as Saint Ambrose well observeth So be it So be it The Lord grant it may be so It must in a fervent zeale be the shutting up of all our prayers It is doubled by the people when Ezra praysed the Lord the great God all the people answered Amen Amen with lifting up their hands and no doubt their heart too As the Church sayes we will lift up our hearts with our hands to God in the heavens If the hand be lifted up without the heart it is an hypocriticall Amen and unacceptable unto God The end of this Commentary A COMMENTARY VPON THE EPISTLE OF St PAUL to the Hebrews FIRST the inscription of the
we know the Sunne by his brightnesse so the Father by Christ. And the expresse image of his person The former did shew that CHRIST was of the same nature with the Father but this that he further resembleth the person of the Father every Sonne is of the same nature and essence that his Father is of but every Sonne is not like the person of his Father in stature countenance voice gesture c. Whereas there is nothing in the person of the father but it is expressed in lively colours in CHRIST not a painted forme but an engraven forme As if a mans picture were taken in brasse or Waxe all the lineaments of his face hands and the rest of the parts of the body might evidently be seene in it he that beholdeth the one beholdeth the other Col. 1.15 Io. 14.9 the eternity of the God-head his wisedome power justice and goodnesse may be seene in CHRIST This is the third argument to prove the deity of CHRIST and it is drawne from the identity of the divine essence Hee that is the brightnesse of Gods glory and engraven forme of his person is GOD but CHRIST is the brightnesse of GODS glory and engraven forme of his person Ergo He shewes him in the fourth place to be God by the worke of preservation He that beareth up the world by the mighty power of his providence is God Exod. 15.13 Isai. 46.3 Deut. 1.31 Cap. 32. v. 11. but Christ beareth up the world by the power of his providence Ergo hee beareth it up else it would fall Some say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruling all things Yet the metaphor is significant Christ beareth up all things in heaven and earth There were two pillars that bere up the house where Sampson played and the Philistims were assembled together but Christ is the only pillar that beareth up the house of the world The Poets write much of one Atlas that bore up the heavens with his shoulders but our Saviour Christ is the true Atlas that beareth up heaven and earth As he made the world so he beares up the world and keepeth it up from falling If it were not for him the Sunne Moone Stars and all the host of heaven would fall to the ground if it were not for him the birds of the ayre the fishes of the Sea the beasts of the field would drop away in a moment the earth would sinke downe under our feet the Sea would overflow his bankes and drowne us all Our Saviour Christ beares up all in regard of their nature he beareth up the Devils themselves and all his instruments in the world he does not beare them out in their wickednesse but hee beareth up their essence In him all live breath and have their being But more particularly in love and mercy he beareth up his children and the members of Christ as a father beareth his Sonne and taketh him up into his armes so doth he those whom he hath adopted in Christ Nay as a mother beareth the infant so doth he us as an Eagle fluttereth about her young ones so the Lord beareth us on his wings This may bee a singular comfort to us all wheresoever we be on the water or on the land in the day or night though we be among the thickest of our enemies nay among Devills yet the Lord Iesus beareth us in his hands and none can take us out of his hands This should cause us all to stand in aw of him to be afraid to displease him Will any be so madde as to make holes in the ship that beareth them Will any hew downe the pillars that beare up the house Shall a child scratch out the eyes of the nurse that beareth him Our Saviour Christ beares us up all therfore let us not like rebels fight against him by our sinnes let us please him all that we can by whom wee are borne up They of Tyre and Sydon sought Herods favour because their land was nourished by him all men throughout the wide compasse of the world are nourished by our Saviour Christ. The breath would quickly be out of the nostrills of us all if it were not for him Kings Princes Noblemen Gentlemen Merchants Clothiers Rich and Poore depend upon him if he take away his hand we are all gone Therefore let us serve him with all our might that beareth us up with his mighty word It is not our riches our Silver and Gold our Sheep and Oxen that can beare us up then the rich man would never have dyed It is Christ that upholdeth us all Let us all therefore feare and reverence him wee especially that be his Ministers of whom he hath such a fatherly care being the watchman and keeper Let us above all others glorifie this GOD that beareth us up by the hand of his power and mercy The fifth argument to prove the deity of Christ is drawn from the worke of redemption He that hath purged us from our sins is God But Christ c. This is spoken of whole Christ His humanity was the instrumentall cause of this purgation his deity the efficient We are purged by the word as by an instrument applying this to us and by the Sacrament of Baptisme sealing it up in our hearts Ephes. 5.26 but by the bloud of Christ Meritoriè Acts 20.28 by the oblation of his owne body and the shedding of his owne bloud not by an Angell not by the co-operation of our merits with himselfe Not of His owne for He knew no sin but ours that are bred borne and brought up in sin of all our sinnes He hath not left one unpurged Not by our selves nor by Angels Here the slie and nice distinction of the Iesuits is taken away which they invented of late to make us beleeve that by the Doctrine of Merits they derogate nothing from the glory of CHRIST Indeed they say that we may make satisfaction for sin and merit Heaven yet it is not we that doe it but Christ by us not our workes simply in themselves but as dyed in the bloud of CHRIST Our merits are Christs merits and therefore they may deserve Heaven I but Christ hath purged our sins by Himselfe not by our selves he hath done it by his owne bloud immediately not mediately by our workes dyed in His bloud therefore that is a meere delusion to mock the World withall This is a singular benefit that we receive from Christ a purgation from all our sins Sin is an heavie load and importable burthen a man had better have a mountaine than one sin hang on Him Hence it is that they cry O ye hils fall on us In what a pittifull taking was Iudas when he felt the horrour of his sin not purged by the Lord Iesus How did he houle and cry I have sinned and at length tooke a rope and hanged himselfe There is no torment to the torment of sin this is in a manner the only hell
them they were not personally united to them as ours are Otherwise there is no great difference no not betweene the Angels and us How are wee to magnifie God that hath so highly exalted man The consideration hereof should cause us to lead a life in some acceptable measure worthy of that honour whereunto we be advanced We are not much inferiour to the Angels yet a number of our lives are as ill nay worse than bruit beasts The Oxe knowes his owner the Asse his masters crib but wee will not know love and feare that God which feedeth us A Dogge will love his Master that makes much of him wee will not love no not those that deserve well at our hands A Dove will keepe her selfe to her owne mate many of us will not keepe our selves to our owne Wives bring an horse to the water to the sweetest water in the world he will drinke no more than will doe him good we are excessive and more than brutish in drinking all places ring of this sinne this beastly sinne of drunkennesse what a vile thing is this How doe wee forget our selves Hath GOD made us but a little inferiour to the Angels and shall we live like bruit beasts and give over our selves to all uncleannesse How doe we disgrace that worthy estate whereunto God hath advanced us As we draw neere to the Angels any kinde of wayes so let us so farre as is possible lead an angelicall life with the Angels in this world that we may remaine with them in the world to come Thou crownedst him He shewes wherein our excellency doth consist he hath made him a King and set a Crowne on his head With many glorious gifts that are a wonderfull honour to man both externall and internall especially with the knowledge of CHRIST wherein consists eternall life One part of that glory is that he hath a Soveraigntie and dominion over all creatures which was given him at the creation Genesis 1. renewed and ratified by GODS seale after the floud Genesis 9. enlarged no doubt to the faithfull by CHRIST 1 Cor. 3.21 VERSE 8. VNder his feete This agreeth to all men in generall to the faithfull in speciall whom God hath made Kings and Lords over all his creatures by CHRIST But principally it is to be understood of our SAVIOUR CHRIST who is the chiefe Lord of the world the King and mediatour of the Church he hath all power in heaven and earth All things yea even the Devils themselves are put in subjection under his feete God hath given him a name above every name that at the name of IESUS every knee should bow Phil. 2.9 We also by him because wee are members of his body and his brethren we have an interest to all creatures all things throughout the wide world are ours The heaven the earth the birds the beasts the fishes the trees the flowers are ours Death is ours the very Devill himselfe is our slave and subject God hath put him under our feet 1. Here we may behold the dignity of Christians all things by IESUS CHRIST are under our dominion O what a bountifull GOD is this that hath given us so large a possession Let us sound forth his praises for it and use his liberalitie to his glory As God said to Peter arise kill and eate when the sheete full of all kinde of creatures was let downe to him from heaven so doth hee say to us all we may freely eate of all creatures whatsoever but let us not abuse GODS creatures to his dishonour and our destruction Let us use them soberly religiously to make us more cheerefull in the service of our God 2 Let us not stand in a slavish feare of any creature of the stars the windes no not of the Devils themselves for all are put in subjection under our feet by Iesus Christ that loved us and hath given us a superiority over all we shall be conquerers over them all a singular comfort to the faithfull Satan may tempt and assault us but God will tread him under our feet 3 For this dominion let us thanke the Lord Iesus Christ. Of our selves we are worth nothing starke beggars in CHRIST and by CHRIST we have all that we have Let us magnifie him for it Then he concludeth from the generall to the speciall If all things be subject to him then nothing is exempted from his Dominion no not the Angels themselves To the former the adversaries againe replied thou talkest of a glorious Empire Rule and Dominion whereunto Christ is advanced but it is an imaginary conquest for we see not all things subdued to him The Kings and Princes of the earth cast away his yoke and submit not themselves to the Scepter of his Word Satan and his instruments rebell against him sin and death still play the tyrants and are not subdued to him VERSE 9. TO that he answers 1. Though we see it not yet all things may be subject to him we see not God yet there is a God we see not our owne soule yet we have a soule Here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a difference betweene videre and cernere wee doe discerne so as it cannot be denied a man may see a thing and yet not discerne it 2 He answers it by a distinction of submission or subjection The one is externall conspicuous to the eye of the world the other internall seene by the eye of faith Christ's kingdome is not of this world it is not temporall but spirituall all things are subdued to him though he suffer his enemies for the triall and exercise of his children to tyrannize over them for a time A Beareheard may have a Beare under his rule and authority though he suffer him now and then to range abroad so hath Christ the Devill Yet we see Iesus that was made a little lower than the Angels through the suffering of death to be crowned with glory and honor These words Through the suffering of death may be referred to that which goes before or followes after after he had suffered death he was crowned with glory as Phil. 2.9 But rather refer them to the former he was made a little lower than the Angels through suffering of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little while refer it to the time that is during his death passion continuance in the grave 3. dayes and 3. nights all this while he was inferior to the Angels not at the time he lived upon the earth for Mat. 4.11 The Angels Ministred to him as servants to their Lord. But in his Passion and Death the Deity withdrew his power and the humanity was left alone then he was lower than the Angels the Angels are immortall and dye not Christ was mortall and died in that respect he was inferior to them But he was afterwards exalted to all glory and dignity placed at the right hand of God and so superior to the Angels We that are the faithfull see him
meanes that as man by sin had deserved death so by the death of a man he should be redeemed from sin and death The necessity of Christs incarnation he proves first from the end of it He that by suffering for men was to bring men to salvation must be man Christ by suffering for men was to bring men to salvation ergo Christ was to bring many to glory This he could not do but by afflictions and namely by death it selfe for the Crosse must goe before the Crowne therefore it was requisite that in our humane nature he should first suffer It became this was most comely fit and convenient for him namely that God ver 9. which so graciously gave his Son for us that is God the Father by whose grace and mercy Christ died for us It became him for the better illustration of his owneglory for a more lively demonstration of his mercy and justice to the world of his mercy in not sparing his owne Son but giving him up to the death for us of his justice in punishing the sins of the world so severely in his owne Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. These words are to be referred to Christ not to God the Father 1. They are affirmed of him in Scripture 1 Cor. 8.6 Col. 1.16 2. Before hee spake of his humiliation it was meet to premise something concerning his glory power and dignity 3. For so much as it is said he was to be perfected through afflictions by afflictions to mount up to glory that concerning his Deity was well premised that we might know it was no new glory which he took but that which hee had from all eternity as hee was GOD Ioh. 17.5 It became God the Father to perfect the Prince of our salvation through afflictions for whom are all things and by whom are all things after he had brought many children to glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having made them willing by his holy spirit Wee are said also to be drawne Sed trahit sua quemque voluptas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Syntaxis might better be referred to CHRIST than to the Father otherwise the participle should have beene in the dative case to agree with the pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then in the accusative case It ought to bee translated thus for it became him for whom are all things and by whom are all things to consecrate the Prince of their salvation through afflictions bringing many Children to glory Children not friends but Children begotten by the word made the Sonnes of God by faith Iohn 1.12 knowne by the spirit Rom. 8.14 Not a few but many for he is a powerfull SAVIOUR many shall come from the East c. Not all men because all imbrace him not being offered to them Sundry were called to the feast that came not To glory in the kingdome of heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some translate it Sanctifie because of the next Verse but the words are diverse To perfect CHRIST is said to bee perfected because after his suffering hee was glorified in his Humanity as well as in his Deitie CHRIST his afflictions are so farre from being a shame or ignominie to him that they bee solemne rites or sacred ceremonies whereby he was consecrated Bishop of the universall Church Through afflictions in the whole course of his life especially at his death and passion The Arch-duke the Captaine the leader in whose steps wee are to tread the Author of their salvation Acts 3.15 If CHRIST had not become man afflicted and put to death he could not have carryed men into the kingdome of heaven for a purgation must be made for the sinne of man by the fiery furnace of affliction and especially by death therefore it became Christ to be made man too though he were God GOD is the efficient and finall cause of all 1. There is nothing but it is by GOD the Host of heaven the Sunne Moone and Starres are by him the birds of the ayre the fishies of the Sea the beasts of the field the greene and flourishing coat that the earth hath is by him All men yea Angels even the Devils themselves are by him not as Devils .i. malicious accusers of the Saints but as they be invisible and immortall spirits all are by him nay to proceede a little further and yet to keepe our selves within compasse of sound Divinity sin it selfe is not without the providence of God it is not à Deo creante sed disponente he disposeth of all the grosse sins that be in the world to his owne glory as a wise Physition makes a good use even of poyson in his confections Furthermore as all things are by GOD so all for him all serve his holy will and blessed pleasure some unwillingly some willingly GOD makes Satan and his instruments to be for him whether they will or no but the faithfull are willingly for him and serve him with all cheerefulnesse Let us remember that wee our selves and all that we have is for God he made us he redeemed us with the bloud of his Sonne therefore we are his not our owne our wit wealth honour worship learning our soules our bodies our eyes tongues hands feete all are for him with all that wee have we must glorifie him Our tongues are our owne sayd the wicked that is false all that we have is Gods therefore all must be at his commandement The pot is for him that made it and the servant must be imployed about his Masters businesse he must be his masters man not his owne therefore as we were created by God so let us be wholly for him Now it became this high and mighty God for whom are all things and by whom are all things which worketh all as seemeth best to him to consecrate the Prince of their salvation through afflictions bringing many children to glory CHRIST brought them to glory which he could not doe but by enduring many afflictions 1 Here we see that CHRIST could not bring us to heaven without innumerable afflictions which our sinnes had deserved he himselfe knew no sin but he was afflicted for our sins And indeed he was wonderfully afflicted for them from his cradle to his grave A man of sorrowes as the Prophet termeth him he was borne not of a wealthy Lady but of a poore woman base and contemptible to the eyes of the world at his first comming he was not laid in a costly Cradle but in a Cratch not in a Chamber well furnished but in a Stable borne in Winter and in the night when he was an Infant banished into Egypt hee wrought as is thought in the trade of his Father and was a Carpenter he had not a hole to hide his head in women were faine to minister to him of their owne substance as he went up and downe preaching the Gospell he had not bags of silver and gold about him but was faine to send to the Sea for a peece of 20d.
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
sin as we have but the greatest of all is his owne goodnesse and mercy Isai. 9.6 Iohn 3.16 Both had sinned Angels and men Why was Christ made a man to dye for men and not an Angell to redeeme Angels from everlasting death because it was his owne good will and pleasure his singular love to mankinde Let us therefore magnifie him for it from generation to generation Some as Augustine observeth tooke occasion from hence to be proud and insolent See Christ tooke on him our nature not the Angels therefore we are exalted above Angels we have just cause to thinke highly of our selves As if a sick man should boast the Physitian came to my house not to my neighbours therefore I am a better man than my neighbour the reason why Christ tooke on him thy nature not the Angels was because thou wert sick of sin so were not the good Angels Neverthelesse it is a preferment to us that Christ should assume our nature to his our corruptible nature to his incorruptible as if a King should take the patcht cloake of a beggar and annex it to his royall cloake decked with Pearles and precious Stones Now as Christ hath honoured our nature in becomming man so let not us men dishonour our owne nature by drunkennesse uncleannesse covetousnesse nor by wrangling and contending one with another Christ hath graced our nature let not us disgrace it VERSE 17. WHereupon he returnes to his conclusion which he would have to be infixed in our memories I will declare thy name to my brethren which he could not doe unlesse hee were a man as his brethren are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debuit he ought because it was his fathers will and his owne will too necessitate non coactione In all things appertaining to the substance not to the corruption of our nature He was like unto us in all things sin only excepted He was like to us in all the faculties and members of soule and body He had the same affections that we have yet unstained with sin We are sorrowfull so was He My soule is heavie to the death We are joyfull so was He Luke 10.21 In that houre Iesus rejoyced in spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are zealous so was He the zeale of thy house hath eaten me up We are hungry so was hee Marke 3.5 Wee wonder at all things so did He. We are afraid of death so was He My soule is heavie to the death Come to the Body We are little ones grow in stature so Christ Luke 2. ult We are hungry thirsty sleepy so was He He slept in a Ship Mat. 8.24 not in a Church We are weary so was he He rested himselfe on Iacobs-Well Iohn 4 6. We dye so He died also As He is like to us so let us be like him in meekenesse patience charity in praying for our enemies Brethren All are his brethren quoad naturam the faithfull quoad gratiam Iohn 20.17 He will not be ashamed to call us Brethren at the day of judgement Mat. 25.40 and shall not we call one another brother The King and Subjects are brethren the Ministers and their People rich and poore are brethren and let us not be snapping and snarling one at another but live lovingly together as brethren Both members are unfolded in the words following that is he was a faithfull High Priest Appertaining to God In divine not in humane matters The High Priest made an attonement for the people Levit. 16. So did Christ for his people GOD and man were fallen out Christ made us friends God was displeased with us he pacified his wrath towards us which the Father by an audible voice witnessed from heaven Matth. 3.17 This is my beloved Sonne in whom I am well pleased How by the bloud of his Crosse which was Gods bloud Acts 20.28 We were not redeemed with corruptible things as silver and gold but with the precious bloud of Christ as of a Lambe without blemish and without spot 1 Pet. 1.18 19. In many things we offend all who then can be saved our sins for number exceed the sands of the Sea the least sin is sufficient to throw us into hell without Christ. But by Christ we are reconciled to his Father and have peace with him Col. 1.20 Luke 2.14 Rom. 5.1 Oh I have sinned but 1 Iohn 2.2 Christ is the propitiation for our sins Worthy then is the Lamb the Lord Iesus to receive all glory Men at Christ-masse use to take a greater liberty to sin to quaffe swill and carowse to open the floud-gates of all impiety but the consideration of Christs comming into the world should be a bridle to restraine us from sin Christ came now to make a reconciliation for our sins and shall we plunge our selves deeper into the Sea of sin God forbid The love of Christ should constraine us to forsake sin it should not make us wallow in the filthy puddle and sinke of sin Wilt thou make much of the knife that cut thy Fathers throat David though he longed for the water of the Well of Bethlehem yet when it was brought to him by three of his Worthies he refused to drinke of it saying Is not this the bloud of the men that went in jeopardie of their lives 2 Sam. 23.17 Sin cost the bloud of Christ let us not then drinke iniquity like water VERSE 18. HEE prosecuteth the former branch touching mercy As CHRIST was like to us in nature so hee was tempted as we are Saepius ipse miser miseris succurrere disce Art thou tempted whether thou art the child of GOD or not A shrowd temptation wherewith the best men and women are shaken So was CHRIST If thou beest the Sonne of God the Devill calls it into question and would have had CHRIST to doubt of it Art thou tempted with povertie with want of things necessarie for this life So Was Christ from his Cradle to his grave he was borne in a stable laid in a cratch had not an hole to hide his head in he had no money in his purse but was faine to send to the Sea for some he kept his Passeover in an other mans chamber was buryed in an other mans grave Art thou tempted with malevolent tongues with some that are ever rayling on thee So was Christ hee was termed a Wine bibber a glutton c. Art thou tempted with sicknesse the toothach the headach the cholike the gout c. We never read that Christ was sicke because he had no sinne in him yet being clothed with our nature hee knowes what belongs to paine and will succour us in all our distresses Art thou persecuted Herod sought his life as soone as he was borne A rich man that hath a good fire continually in his house a table furnished with all delicates that lyes soft on a bed of dowlne he cannot so well pitty a poore man as one poore man may doe another CHRIST being rich would become poore he would bee a man
much questioning now who stands to day If such a one preach I will come to Church if such a one I will not stirre a foote out of doores for it There be diversities of gifts but heare all good Preachers for yee come not to heare man but God yee come to a sword and that a sharpe one Balaams Asse started at the Angels sword and shall not wee feare at Gods sword When that Parasite Damocles had the tyrant Dionysius sword hanging over his head he quaked and when we be at Sermons Gods sword hangs over our heads therefore let us heare with trembling Vpon whom shall my spirit rest Even on him that trembles at my word 2. Seeing it is such a mighty word let us take heede how wee jest with it Sundry there be that will make themselves merry with the Scriptures as they sit at table as they walke together and ride by the high way side they will snatch a sentence out of the Bible to exercise wit withall like Iulian that gave a Christian a boxe of eare and then bade him turne the other cheeke to take another for so scoffingly said he did your master CHRIST command you to doe it is ill jesting with edge tooles The word of God is a sharp toole sharper than any two edged sword therefore use it reverently in all your speeches make not your selves merry with that lest God make you sorry afterwards Will you jest with the writings of a King that learned King Iames whom the Lord in mercy set over us hath many excellent bookes in print dare any of you jest with a sentence taken out of them and shall we sport our selves with the sacred writings of the King of Kings Isack sported himselfe with Rebeccah his Wife God hath given thee many blessings a loving Wife besides many other earthly delights sport thy selfe with them after an holy and religious manner but sport not thy selfe with the Word of God if thou doest it will byte thee ere thou beest aware 3. This graphicall description of the Word of GOD should enflame us with a love of it it should cause us to preferre this above all other bookes in the world There is wit in Seneca Plutarch in Tully in Saint Aug. Chrys. Ierome Bernard yea many excellent pearles of learning to be found in them but not worthy to be named the same day with the Bible For there is an unspeakable Majesty in the Word of God to waken thee up being dull and drowsie to all good dutyes to comfort thee in all afflictions to make thee a new Creature in Christ Iesus Therefore Saint Augustine after he was converted professed of himselfe avidissimè arripui venerabilem stylum spiritus tui Aug. Conf. lib. 7. cap. 21. Illic potissimùm quaerenda est sapientia ubi staltitia titulus apparet Therefore let it be greedily affected by us all let us spend lesse time in other bookes and more in this 4. Seeing it is such a lively mighty and piercing Word let the Preachers especially propound this to the people they shall do more good with one sentence of Gods Word then with thousands of Poets and Philosophers c. those may delectare but these will inflammare did not our hearts burne within us when he expounded the Scripture by the way Those will tickle the eare but these will kindle a fire in the heart that cannot be quenched those will make the people to say of thee when they are gone a fine man hee hath a sweet and eloquent tongue but the proofes of Scripture will make them to say Oh mighty and powerfull man The Philosophers sayes Lactant. have many excellent precepts yet no pondus in them quia sunt humana authoritate majori i. divina curent therefore no man believes them quia tà m se hominem esse putat qui audivit quà m ille qui praecepit we cannot aliunde suadere de rebus fidei quà m ex literis fidei Tertul. At the Councell of Nice there was a Philosopher of singular note for learning that disputed with the Bishops there assembled about three hundred and eighteene he had so many cunning evasions that tanquà m anguis lubricus hee alwayes wound away At length an ancient man which was no Minister but a good professour takes him in hand he encounters with him only in the name of CHRIST and with the naked Word of God the Philosopher was overcome and yeelded the bucklers to him saying to his Schollers donec verbis mecum res gesta est verba verbis apposui ubi verò pro verbis virtus processit ex ore dicentis non potuerunt resistere verba virtuti nec homo adversari Deo Virtus crucifixi in Paulo fuit omnibus poetis philosophis rhetoribus potentior As David sayd of Goliahs sword may be sayd most truly of this there is none to the Word of God I will fight with that in every Sermon But what manner of Word is this that is so lively and mighty in operation Not the word that God speakes immediately with his owne mouth from Heaven as he thundered at the giving of the Law but the word that he speaketh by the mouth of his Embassadours Rom. 10.8 1 Cor. 1.21 1 Pet. 1.25 Though a weake man hath the handling of this sword yet because the Spirit of God striketh with it it will give a sound blow This word is a Discerner a Critick that judgeth soundly and narrowly as Aristarchus and Aristophanes leave nothing unsearched 1 Cor. 14.24 Luc. 2.35 As the Prophet Elisha revealed to the King of Israel whatsoever was done in the King of Syria his privie Chamber so the word of God doth discerne the most secret thoughts of our hearts the thoughts and intents of the heart that is The first conceptions which are as children of the mind the cogitations which delight and consent have apprehended and are ready to bring into practice The consideration hereof should cause us to have a reverent regard of the word of God and to stand in awe of it When ye come to a Sermon ye come to a diligent and narrow Searcher that can lay open all the secret sins that ye have committed your adulteries oppressions backbitings and slanderings thefts your beastly drinking in Tavernes and Alehouses Behold a man that hath told me all that ever I have done said the woman of Samaria and I say behold you are now hearing of that word that will tell you all that you have done You come to heare that which shall judge you at the latter day therefore heare not drowsily loosely carelesly negligently Take heed how you heare If it be not a sword to kill sin in you to mortifie the members of the old Adam in you it will be a sword to kill you everlastingly A strange thing there hath beene wonderfull plenty of preaching in this Land yet small profiting by it and why because wee have not the reverent estimation of the word of God
who thus professeth of himselfe I was a blasphemer a persequutor and injurious but I did it ignorantly and therefore hee sinned not against the Holy Ghost If they do it on weaknes as St. Peter did who cursed and swore he knew not Christ it is a grievous sinne yet not the sinne against the Holy Ghost An Eunomian or Macedonian that deny the deity of the Holy Ghost may repent and be received into mercy Sabelliani or Patripussiani that oppugne his person may also repent and bee forgiven but if they doe it on malice then they commit that sinne that cannot bee forgiven in this world nor that which is to come these bee the thornes and bryars which the Apostle pointeth out in this place Such a cursed earth bringing forth thornes and bryars were some of the Pharisees they could say of CHRIST this is the heyre yet they said let us kill him Such a thorne was Alexander the copper-smith which resisted Saint Pauls preaching very soare hee set his feet against Saint Pauls feete hee resisted not his person but his preaching not sleightly but vehemently with might and maine Such a thorne was Iulian sirnamed the Apostata that fell quite away hee was baptized into the name of Christ hee was a professour of the Gospell and that a zealous one as it seemeth he was a publike Reader in the Church of Nicomedia who so forward as he yet afterwards hee proved a vile pricking thorne hee washed away baptisme with bloud in contempt of it he abjured Christ and sacrificed to the Gods of the Gentiles he scoffed at Christianity mocking them that would believe in a crucified God If they came to have wrongs righted he sent them away with a flouting speech why your Master bids you put up wrongs turne the other check when you be smitten To the last gaspe he spewed out his malice against Christ taking the arrow out of his side that gave him his deaths wound he tooke the bloud into his hand hurled it up into the ayre crying vâ—cisti Galilaee he was but a plaine Galilean with him to the end These be the speciall thornes that the Scripture speaketh of in this place whose end is to burne in hell for evermore O cursed ground that hath the raine of the Word of God falling on it and yet bringeth forth such thornes The Lord grant that we bee never such ground For the preventing of it let us bring forth good fruit answerable to the raine that falleth on us let us take heed of the staires that may carry us headlong into the sinne against the Holy Ghost let us not bee patrons and defenders of bad men and evill actions against the light of our conscience that is a step to this fearefull sin Let us beware how on any sinister affection we oppose our selves to the preachers of Gods Word The Devill by little and little may cause us to set our selves against the Word of God it selfe Let us not carelesly neglect or any way contemne those heavenly points of doctrine that are delivered to us As we have the raine of the Word of God in great plentie among us so let us bring forth fruits in some measure worthy of it that we may not only escape the fire where these thornes burne but may bee received into GOD his kingdome there to reigne with him in eternall happinesse for evermore VERSE 9. NOw least they should imagine that they are the men hee shewes that they are perswaded better of them that they are the elect Children of GOD and shall bee eternallie saved Here is 1. The substance of the perswasion 2. The foundation on which it is builded In the former 1. The matter of it 2. A qualification of it by the mitigation of the harshnesse of his former speech that is a fearefull piece of earth which thou hast mentioned that brings forth bryars and thornes c. doest thou take us to be such a ground No sayes he be it farre from us we have a better perswasion of you Beloved of God and us too He winds himselfe into them by a kinde appellation of them Hee doth not say wee expect better things from you wee are in good hope you will prove better than thus or the like but we are perswaded and nothing can remove us from this perswasion wee take you to bee other manner of men farre different from the former The things that bee in them are starke naught but wee perswade our selves most excellent things of you They are reprobates but we are perswaded that you are the elect Children of God This is a goodly commendation may some say as if a man seeing a company going to execution should say to one that stands by him I am perswaded that thou art a better man then these I but this is a good perswasion there are but two sorts of people godly and wicked reprobates now being perswaded that they are better then the reprobate he is perswaded they be elect and what greater perswasion can there be then that therefore hee addeth such things as accompany salvation Saint Augustine reades it cohaerentia saluti ad Crescen Such as have salvation we are perswaded you are in the number of them that shall be saved 1. His perswasion is propounded then strengthened against that which might seeme to overthrow it Though we have somwhat sharpely chidden you and introduced a fearefull example of vile and wicked apostates a father may set before the eyes of his child thieves murderers drunkards blasphemers and yet be perswaded that his child is none of them only he doth it to warne him not to treade in their steps so as a loving Father I have told you of these men yet I am perswaded better if you A Preacher must not alwayes be inveighing against the faults weaknesses and imperfections that bee among the people hee must sometimes speak kindly and lovingly to them manifesting the good opinion he hath of them they are the fathers of the people they must bee wise and discreet fathers they must neither bee like to David that never reproved Adonijah and said to him why doest thou so neither like the contentious woman in the Proverbs as the continuall droppings of the raine ever scolding with the people they must play the part of the Samaritane that after Wine which made the wound to smart powred in oyle for the suppling of it So wee must sometimes come with the sharpe wine of reprehension sometimes againe with the oyle of consolation Before Saint Paul came with salt and vinegar when hee spake of the reprobate earth now hee comes with hony and sugar but we are perswaded better things of you Generosus animus magis ducitur quà m trahitur sweet and comfortable words will prevaile more with some then rough and hard speeches both in wisedome must be used by Gods steward severity and lenitie must be tempered together if by any meanes we may save the people committed to our charge Before Saint Paul like
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
of Holies even as it is termed Hakodesh Levit. 16.2 Loe say some heaven was not opened in the time of the Law till the passion of our Saviour Christ therfore the Patriarchs and others that dyed then went not to heaven but were in place of rest distinct from heaven this is their limbus patrum which they have forged But quickly to stop their mouthes it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Gate in the Kings Pallace may be opened though not knowne The way to the Holiest of all that is to heaven prefigured by their Sanctum Sanctorum was not yet manifested it was obscured under Types and figures darkely revealed to them Not all the people but one man entred into the Holy of Holies a type of heaven and hee but once a yeare The way to heaven was not so cleerely manifested then as it is now when Christ Iesus our fore-runner is gone into it before us and for us The faithfull then knew the way to heaven and immediately after death went to heaven but they had not such a cleare knowledge of it as wee have This is probable The first Tabernacle as yet having his standing whereby he doth not meane the first part of the Tabernacle as hee did before but the whole Tabernacle for indeed it was but one though divided into two parts while the Tabernacle of the Iewes with all the rites and ceremonies belonging to it was yet standing It is called the first in respect of Christ's body which was the second Tabernacle It is the Holy Ghost that speaketh in the Scripture 2 Pet. 1. ult 2 Tim. 3.16 Iacob said of Bethel the Lord is in this place and I was not aware of it So the Holy Ghost is in the Scripture and we are not aware of it The Holy Ghost speaks in Genesis Exodus Leviticus in the Psalmes in the Prophets he speakes in the Gospels in the Epistles of St. Paul and St. Peter therefore when the Scripture is read let us heare with all reverence because God Almighty speaketh in them No place of holy Scripture is idle no not the framing of the Tabernacle the Holy Ghost therby doth signifie to us many holy mysteries in it therefore let no portion of Scripture be lightly regarded by us Wee know the way to heaven better than they did therefore wee should walke more carefully and conscionably in it then they did our Lord and Saviour our Head and Husband Christ Iesus is gone into heaven to prepare a place for us blessed are the eyes that see which we see Therefore if we tread not in this way but rather take the way to hell our condemnation shall bee the greater at the latter day As God in mercy hath opened the way to heaven more cleerly to us then to them So let us be carefull to take this way to the everlasting joy and comfort of us all VERSE 9. THis signification hee doth further prosecute 1. Shewing the use of that Tabernacle 2. The inabilitie of the service of it For the use it was a figure a parable Which signifies both a dark speech Mat. 13.10 and a figurative speech a similitude or likenes Take a similitude from the fig-tree that tabernacle was a similitude of a more excellent tabernacle to come namely of the body of Christ V. 11. that is illustrated by the time and the manner It was to bee a similitude but for the time present during the ceremoniall Law till the fulnes of time came that Christ shold come and be made of a woman The manner how it did prefigurate Christ by certaine gifts and sacrifices that were then offered Which were only figurativa not exhibitiva they did only figure out Christ by whom we are made holy and perfect but they could not make us holy Concerning the flesh and the outward man they might purifie them but they could not purifie the soule and conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the which time Are offered Peradventure that Temple stood when he wrote this Epistle therefore hee uses the present tense or hee speakes according to the custome of the time when they were used Make holy or perfect the word signifies both Him that worshipped God by them that by them performed divine service to God Hebr. 7.19 These did only point at Christ by whom we are made holy and perfect justified and sanctified by him so as our consciences be at peace with God Hebr. 10.2 by the meere offering up of a Calfe a Lamb c. Their consciences could not bee freed from the guilt and punishment of sin our consciences are pacified only by the sacrifice of Christ on the Crosse applyed to us by faith which was prefigured by those sacrificers Rom. 5.1 Conscience is a register that keeperh a note of all our sins Some times he may be a sleepe and say nothing but at one time or other he will awake and bring all our sins to our remembrance then what shall we doe whither shall we flie Where shall we find comfort As the sacrifices in the time of the Law could not pacifie the conscience So it is not the hearing of a thousand masses the going in Pilgrimage to the holy land it is not the building of Churches the giving of almes though these be excellent things if they flow from a true faith it is not the cogitation of our workes simply in themselves without Christ Iesus that can quiet our consciences Saint Paul in this sense disclaimed his workes I desire to be found in him not having mine owne righteousnesse which is of the Law but that which is through the faith of Christ the righteousnesse which is of God by faith It is only Christ Iesus and the application of his sacrifice to us by a lively faith that can secure our consciences and stay the rage of them being justified by faith wee have peace with God the bloud of Christ purgeth us from all sinne Therefore let us entreat the Lord to assure our consciences upon good grounds that Christ is ours that hee hath dyed for all our sinnes and that his righteousnesse is ours then shall we have comfort of conscience in all calamities yea in death it selfe in this present life and shall triumph with Christ in the life to come VERSE 10. THat they could not purge the Conscience he evinceth by the nature and quality of them No carnall fleshly or outward thing can cleanse the heart or conscience these are only Carnall rites and outward ceremonies a carnall commandement Hebr. 7.16 consisting of meates drinkes c. therefore they cannot pacifie the conscience that is only the bloud of Christ that purgeth us from all sin These are illustrated by the time of their continuance Imposed as an heavy loade and importable burthen Act. 15.10 whereof we are now eased by Christ. There is some question about the grammaticall construction because the participle is of the accusative case plurall and
shadowes Not of bad things he is no High-Priest of evill things as Annas and Caiphas were but of good things that is of most excellent things the positive being put for the superlative A good worke that is a worthy worke he that findeth a Wife findeth a good thing that is an excellent thing Some think that by the first Tabernacle was signified the militant Church as by the second the Church triumphant Christ by the Church militant gathered by God not by man entred into heaven all went into heaven by the Church militant Some more speciall thing is here avouched of Christ. Some againe by it understand Heaven but that cannot bee for then by Heaven he should enter into heaven for V. 24. the Holy of Holies is expounded to be heaven But rather by this tabernacle was signified the body of Christ. As the High-Priest came into the first Tabernacle and by it passed into the Holy place So the deity of our SAVIOUR CHRIST came into his sacred humanity and by it entred into heaven Thus is CHRIST's body compared unto a Temple Ioh. 2. and to the vaile Heb. 10.20 As God dwelt in that Tabernacle of the Iewes so the deity dwelt in Christ's humanity bodily This Tabernacle is illustrated by the adjuncts and the efficient cause the adjuncts are two 1. A greater not in quantity but in quality as the King is greater than any in the Realme that is more worthy Christ was greater than Salomon not in stature or bignesse of body but in excellency the greatest of these is love that is the chiefest So Christ's body was a greater that is a farre more excellent Tabernacle That was perfect in his kinde being finished according to GODS direction but this is more perfect that could perfect nothing touching our salvation but only shadowed out things to come by and in this Tabernacle was perfected the worke of our redemption consummatum est The efficient cause is set downe negatively whereby the affirmative part may be easily collected Of men not of the like structure and fabricke that the other Tabernacle was that Tabernacle was made by the hands of Aholiaâ— and Bezaleel this Tabernacle of Christ's body was made by the hands of the Holy Ghost Hebr. 8.2 that Tabernacle was made of Wood Gold Silver hayre c. this Tabernacle of Christ's body was made of the flesh of the Virgin not by the copulation of a man but by the shadowing of the Holy Ghost a Tabernacle farre more glorious than that was There yee have the truth of the Tabernacle A thing come is better than that which is to come A child come into the world is more acceptable then one to come a feast come then one to come CHRIST was to come in the time of the Law now he is come Let us receive him with joy as old father Simeon did Hee is not a laick but a Priest not an inferiour but an High-Priest All were subject to the High-Priest in the time of the Law and let us submit our selves to Christ our High-Priest in the time of the Gospell Here we may see what they be that in truth deserve the name and title of good things Not silver and gold houses and lands Sheepe and Oxen faire houses large lands and ample possessions CHRIST at his comming brought none of these yet hee brought good things with him namely remission of sins the glorious robe of his owne righteousnesse to cover us withall faith and other graces of the spirit and habitation in his owne kingdome in the life to come these indeed are worthy the name of good things Projicimus nomen boni Seneca when we adscribe it to these inferiour things Why callest thou me good sayes Christ to the young man So why doe we call these earthly and transitory things good The onely good things are the spirituall blessings that Christ bringeth The greatest sort crave worldly goods but let us entreat the Lord to fill our store-house with these good things The Philosophers made three kindes of good things bona animi as wit and wisedome learning bona corporis as beauty strength bona fortunae as riches honours c. to speake the truth none of them all are good things they be good things that can make the parties good that have them these doe not Esau had a good wit could readily descant on Iacobs name yet he was no good man Iulian the Apostata had great variety of learning yet a vile man Haman had great honour his throne exalted above all yet hee a wicked man Og King of Bashan had strength Ahsalom beauty yet evill men Health is a good thing A man may come to Church heare service and Sermons which he cannot when he is sicke Wealth is good A man may bee liberall to all good uses laying up a good foundation against the time to come but these are not worthy to be named with those which we have in Christ. Therefore let us desire those good things that can make us good to engraft us into Christ in this life and make us heyres of his kingdome in the life to come Forsomuch as our Priest bringeth such excellent things with him let him be most welcome to us David said of Ahimaaz he is a good man and bringeth good tidings much more let us say of Christ our High-Priest he is a good man he bringeth good tidings that by the bloud of his Crosse he hath reconciled us to God the Father hath obtained a generall pardon for all our sins he hath prepared a place for us in his own kingdome therefore let us receive him with all joy The High-Priest in the time of the Law could bring no such good newes hee only came with the bloud of a Goate Bullocke c. That was a representation of the bloud of CHRIST The Pope that challengeth to himselfe the title of an High-Priest in the time of the Gospell sendeth forth his pardons and indulgences but they are little worth they cannot free us from one sin it is Christ alone that is the messenger and author of all good things to us therefore let us skip for joy at his comming and embrace him with both armes As Christ's body is a Tabernacle So is ours 2 Pet. 1.14 2 Cor. 5.1 1. The name of a tent or Tabernacle imports a warfare Souldiers have their tents Abraham Isaac dwelt in tents the Iewes had the feast of Tabernacles Wee fight against Satan and his instruments in the tents of our bodies 2. There is a difference betweene a Tabernacle and an house for an house is made of solid matter Wood Stone c. A Tent is made of old clothes patched together so our bodies are not made of the Sun of the Starres of the firmament but of the earth which is a brittle thing 3. A Tent is weake easily pierced through so our body a knife a pin may pricke it a flie may choake it A Tent is quickly up and quickly downe So is our body wee
undefiled we are bought with a price and that a deere price even the bloud of the Sonne of GOD. Our swearing drunkennesse c. these cost the bloud of the Sonne of GOD we are washed from them in the bloud of Christ and shall we wallow in them is not this the water said David for the which three worthy men ventured their lives he would not drinke of it though very thirsty So when we are provoked to sinne to drunkennesse covetousnesse adultery let us reason with our selves Indeed the water of these sins is sweete but did it not cost the bloud of CHRIST therfore away with it we think sin to be nothing yet all the Martyrs on the earth all the Angels in heaven could not have freed us from sin The Son of God must shed his bloud for it therefore let the consideration hereof bee a perpetuall bridle to restraine us from sin CHRIST 's bloud is the price of our redemption he sweat drops of bloud when hee was in his agony in the garden at the commandement of Pilat hee was extreamely whipped so that the bloud came exceedingly out of his holy body he had a Crowne of thornes platted on his head that made the bloud runne about his eares being nailed hand and foote to the Crosse the bloud came out in great measure a Souldier thrust him through with a speare and out of his side came water and bloud So that this our High-Priest redeemed us not with the bloud of beasts but with his owne bloud How then are wee to love CHRIST IESUS that spared not his heart bloud for us There was no bloud almost left in this immaculate Lamb he spent all for our sake Wee will love them that give their money for us and shall wee not love CHRIST that gave his bloud for us yet the love of Christ is not so deepely fixed in us as it ought to bee We love the trash of the world the pleasures of the flesh above Christ. This love of Christ should constraine us to forsake our sinnes Wilt thou make much of the knife that cut the throate of thy friend or father Sinne was the knife that cut CHRIST 's throate therefore let us hurle it away but this bloud of CHRIST by the which we are washed from our sinnes is little regarded for all that wee wallow in the mire of our sinnes forgetting the LORD that bought us as Saint Peter speaketh Wee are redeemed from our drunkennesse covetousnesse pride c. by the bloud of CHRIST therefore let us have no fellowship with these sins 2. Heaven is an holy place there dwells the holy God there bee the holy Angels and holy Saints they that remaine unholy shall never enter into it dogs enchanters c. are without By nature we are all unholy borne in sin conceived in iniquity pulling sinne to us with Cartropes and iniquity with Cords of vanity but wee are made holy by the spirit of Sanctification Such were some of you drunkards c. but yee are washed but yee are sanctified but yee are justified in the name of the Lord Iesus and by the Spirit of our God 1 Cor. 6.11 They that continue in sin without repentance shall never set a foote into the kingdome of heaven Noah was once overtaken with Wine but he forsooke that sin David fell into adultery but hee washed it away with his teares Peter denyed Christ but he wept bitterly for it Manasseh left his idolatry Paul his persecuting of the Church of God Mary Magdalen her uncleannesse even so if through the corruption of our nature wee have beene carryed into any sin let us by repentance rise up out of it againe Let us strive to be holy in this world holy in heart in conversation that wee may enter into the holy Hierusalem in the world to come Follow peace and holinesse without which none can see God The wicked mocke at them that be holy I but except yee likewise be holy ye shall never reigne with Christ in the Holy Hierusalem 3. By CHRIST wee have a plenary redemption of soule and body out of the clawes of Satan As the Bird is in the fowlers net so were we in the Devills snare but we may say with them in the Psalme the net is broken and we are delivered yea wee are delivered eternally we shall never fall into that bondage againe The afflictions whereunto we are incident in this life are temporall but the redemption is eternall sicknesse poverty malevolent tongues imprisonment death it selfe is temporall our joy is eternall Let that comfort us in all the calamities of this life A burning agew the tooth-ach the stone lasts not alwayes but my joy in heaven shall be eternall here I may be in griefe for a time but there I shall reigne with Christ for ever Wee love them that obtaine a temporall redemption for us If a young man bee bound Prentise to an hard master for tenne or twelve yeeres and if one should buy out his apprentiseship and set him free would hee not take himselfe much beholding to him Wee were bound Prentises to Satan hee kept us in his snare at his will and pleasure being his bond men wee should have remained in hell fire world without end Now Christ Iesus hath redeemed us and made us the free men of God Cittizens of heaven how are we indebted to him If thou wert a Gallislave under the Turke and one should rid thee out of it wert thou not much obliged to him Christ hath brought us out of the gally of sinne and damnation therefore let us sound forth his praises all the dayes of our life Let us say with them in the Revelation worthy is the Lamb that was killed and hath obtained eternall redemption for us to receive all honour and glory and blessing for ever and ever VERSE 13. THat Christ by the shedding of his owne bloud hath obtained an eternall redemption for us is confirmed by an argument à pari à minore from the sacrifices of the Law to the sacrifice of Christ. 1. What they were 2. What was the fruit and effect of them If the bloud of Bulls and goates c. being an outward thing could sanctifie the flesh that was an outward thing then the bloud of Christ being a spirituall thing in force and power everlasting must needs sanctifie the conscience which is a spirituall and internall thing yea this rather than that for many respects as we shall see but the one ergo the other The Protasis is in this 13. Verse Because hee would enwrap the whole Ceremonial Law hee reckons up other sacrifices and rites then those which the High-Priest used when hee went into the Holy of Holies 1 Chron. 29. Verse 21. Among the rest he makes mention of one solemne ceremony whereunto the Iewes adscribed much Num. 19.1 A Red Cow was commanded to bee taken which was without spot and never accustomed to the yoke she was to be burnt to
ashes of that ashes a certaine water was to be made which being sprinckled on them that were uncleane by the touching of a dead body c. it did sanctifie them and made them capable of the Tabernacle being purified by that water they might goe with the rest of the people into the place of Gods worship This Cow was a type of Christ. 1. As shee was Red So was hee dyed red in his owne bloud 2. As she was without spot or scab or any disease So Christ was without the spot of sin 3. As shee was never used to the yoke no more was Christ to the yoke and servitude of sin 4. As she dyed so Christ. Therefore if the water made of her ashes was precious much more the bloud of Christ sprinckled on our consciences In the proofe of this hee doth not insist because it was confessed by the Iewes So I thinke holy water may sanctifie touching the purity of the flesh If a man have dirt on his face when he is about to enter into the Church their holy water may take it away but it cannot helpe for any spirituall thing to scare away Devills or to put away veniall sins VERSE 14. THerefore he proceeds to the Apodosis Where 1. The sacrifice of Christ. 2. The end of it Not equally but much more Then the bloud of a beast The which he illustrateth by diverse circumstances 1. By the Person that offered this bloud he was Sacerdos victima 2. By the Party or power by the which he offered it Some by the eternall Spirit understand the Holy Ghost as by him he was conceived in the Virgins wombe by him lead into the wildernesse to bee tempted Mat. 4.1 So through his assistance he offered up himselfe but by the eternall Spirit is rather meant the eternall deity of our Saviour Christ 1 Pet. 3.18 19. As hee was man consisting of flesh and bloud So he was also God an eternall and incomprehensible spirit From this his infinite and unspeakeable deity the bloud of CHRIST received a power to make satisfaction for our sinnes Whereupon it is called the bloud of God Acts 20.28 The bloud of none that was a meere man could doe it if CHRIST 's bloud had not beene offered up by his eternall spirit it could not have purchased our redemption The bloud of Martyrs was offered up by the assistance of the HOLY GHOST yet it was not meritorious it was not that but the power of the deity that made Christ's bloud meritorious 3. By the thing offered not any brute Creature not a man an Angell but Himselfe 4. By the quality of the thing offered even in respect of his humanity and for that cause his bloud was more forcible 5. To whom to God As a full satisfaction for the sins of the world Then he comes to the efficacy of the bloud of Christ deduced out of the former the bloud of Goats and Bulls did purge the flesh and outward man this the conscience and inward man In some Greeke copies it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our consciences All stand in need of purging We have a double benefit by the bloud of Christ justification and sanctification from dead workes that is sins Now from these dead workes that lay as an heavy loade on our consciences the bloud of Christ purgeth us Sinnes are called dead workes 1. Because they come from dead men 1 Tim. 5. Verse 6. Eph. 2. Verse 1. 2. Because they engender death Rom. 6. ult The bloud of CHRIST purgeth our consciences from all sinnes so as our consciences cannot accuse and condemne us for sinne because it is washed away in the bloud of CHRIST Hebr. 10.2 Rom. 8.1 The second fruit issuing from the former is our sanctification that being thus justified wee may be sanctified in soule and body to serve the living God Luk. 1.74 He is stiled the living God 1. Because he lives of himselfe and that for ever 2. Because hee makes us by his spirit to live a spirituall life in this world 3. Because hee will raise us up from a corporall death at the latter day and cause us to live with him for ever in the world to come 1. Grievous is the sting of Conscience This chest worme gnaweth sore this made Iudas to cry out I have sinned in betraying innocent bloud This made Iosephs brethren to condemne themselves when no man laid any thing to their charge verily wee have sinned in that wee saw the anguish of his soule when hee besought us and wee would not heare This made those Iohn 8. that seemed holy men to the eye of the world to depart out of the Temple one by one being convicted of their owne consciences This was truly said to be mille testes Now how shall wee stoppe the mouth of these thousand witnesses We are all miserable sinners our consciences accuse us of innumerable sinnes but here is our comfort the bloud of Christ sprinkled on our consciences purgeth us from all sinne being justified by faith wee have peace with God Who shall lay any thing to the charge of God 's Elect it is CHRIST that hath dyed yea rather that is risen againe that with his owne bloud hath entred into the holy place and hath made an eternall expiation of our sinnes Let us all entreat the Lord to apply the force of this bloud to our consciences dayly more and more 2. There bee living workes a reverent using of the name of GOD a cheerefull and reverent hearing of his word temperance chastitie sobriety liberality c. these come from us when wee live by faith in the Sonne of GOD there bee also dead workes blasphemie swearing lying covetousnesse pride oppression envie hatred malice and these are to bee abhorred of us all 1. Dead things stincke If wee meete with a dead carkasse by the way wee hold our noses even so sinnes blasphemie prophanations pride envie hatred malice covetousnesse these stincke in the nostrills of God Almighty therefore let them be detested by us 2. Dead men are forgotten I am as a dead man out of minde So let not our mindes run on these dead workes on the profits of the world the pleasures of the flesh let these dead things bee no more remembred 3. That which is dead must be buryed give me a place to bury my dead out of my sight as Abraham said to the sons of Heth Gen. 23.4 Idolatry blasphemy all sins are dead things therefore let them be buryed 4. Dead things are abhorred of us We shun dead things by the way we will not come neere them so let these dead workes be abhorred of us Wee decline those things that bee deadly wee will drinke no poyson because it will kill us we will not goe where the plague is least wee dye All sins are deadly they will bring us to everlasting death therefore beware of them If wee meet with a dead body by the way wee decline it yet the savour that comes from it can but
made and that immediately with his owne hands 2. Satan the enemy of mankinde did now but begin to peepe out of the window he was not as yet knowne Adam had no experience of him therefore it is like that GOD would bee mercifull to him that was first circumvented by him Iren. l. 3. c. 34.35 3. God cursed not Adam but the earth Gen. 3.17 he is none of those cursed ones to whom CHRIST shall say at the latter day ite maledicti c. 4. When Adam and Eve had sinned they covered themselves with figge leaves which are sharpe and pricking thereby declaring their true repentance as Chrysostome observeth 5. As God made them a promise of CHRIST to come the seed of the woman c. So it is most likely that they layd hold on that promise by the hand of Faith for they brought up their children in the exercises of Religion to offer sacrifice as a figure of the true Lamb that was to be sacrificed on the Crosse for the sinnes of the world Externall sacrifices of Religion have beene practised by all in the lappe and bosome of the Church from the beginning of the world Cain did not refuse to sacrifice he offered a sacrifice as his brother did they therefore that contemne the exercises of Religion that will not come to church offer up the sacrifice of prayse and prayer with the rest of their brethren are worse than Caine. 2. Here wee see that opus operatum is not sufficient It is not enough to doe a good worke which GOD requireth at our hands but wee must performe it in such a manner as the Lord requireth we must not only doe bonum but bono The Pharisee prayed in the Temple and the Publican prayed the prayer of the one was acceptable of the other abominable The Pharisees heard CHRIST preach and many of the common people heard him preach to the one it was the savour of life to life to the other of death unto death Simon Magus was baptised and gave up his name to CHRIST and Lydia was baptised the one sincerely the other in Hypocrisie Peter received the Passeover and Iudas received it to the one it was honey to the other poyson The Pharisees gave almes and Cornelius The one went up into remembrance before God the other did not So Cain sacrificed and Abel sacrificed yet GOD had respect to the one not to the other Therefore we had need to beware with what minde and affection we doe good things It is not enough to come to Church to professe CHRIST to heare Sermons to receive the Holy Communion to offer up the sacrifice of thankesgiving with the congregation but wee must doe these things with a sincere heart da mihi cor not for fashion sake to be well thought of among men to be counted devout and religious persons but we must doe them in faith to glorifie God withall Againe here it is apparent to us all that God hath a care of his Children even when they be dead hee will revenge their bloud and the injuries offered to them when they be gone He remembred what Amaleck had done to Israel many yeeres after the dogs licked up Iesabels bloud a good while after Naboth was slaine Hierusalem that killed the Prophets and stoned them that were sent unto her doth now drinke deepe of the cup of Gods vengeance Abel was dead his body raked up in the earth yet his bloud spake and God heard it he set a brand of his indignation on Cain for it therefore let us take heed how we offer any wrong to God's Saints especially how we imbrew our fingers in their bloud Though they be dead and no man living will follow the Law against us yet God will proceede as a just Iudge against us This should encourage us to serve such a loving and carefull Master as GOD is sleeping and waking living and dying he takes us under the wing of his protection VERSE 5. 1. A Narration of Enoch his translation with all the circumstances belonging to it 2. A confirmation of it Verse 6. That Abel was made famous by faith he hath shewed in the Verse going before Now he comes to Enoch who also by vertue of faith is renowned in all ages None can please God but by faith Enoch pleased God and in token thereof he was translated into heaven Therefore Enoch was justified by faith In his translation there are these branches 1. The cause of it which was faith 2. The end of it that he should not see death 3. An effect of it he was no more found 4. The author of it which was God 5. The reason why because he pleased God Enoch was adorned with many rare and excellent vertues hee walked not after the course of the world in the broad way that leadeth to destruction but in the streight path of Gods Commandements he was full of prayers of almes deeds of fastings yet his translation is adscribed to his faith The just man lives by faith Faith is the wing whereby wee must all flie into the kingdome of heaven Hee was taken from one place and put into another from earth and placed in heaven The end There is a time to be borne and a time to dye It is appointed to all men once to dye Enoch was a man yet hee dyed not hee had a birth day but no dying day Death is a separation of the soule from the body Enoch in soule and body was taken up together into heaven this was his priviledge he escaped the axe of death that cuts of all our heads For a proofe of it he was not found in any place here upon the earth It is like that as some sought for Elias when in a fierie charret he was taken up into heaven so some sought for Enoch but he was no where to be found a writ of non inventus was returned Who tooke him away not the Devill that as some write tooke away some of the Popes but GOD Himselfe tooke him away Why For hee pleased GOD for it is twise said of him Gen. 5.22 24. that he walked with God he was no man pleaser but God pleaser The translation of Enoch is an intricate question that hath exercised the heads of many Divines Some are of opinion that he was turned of a man into an Angell but God makes no such metamorphoses In the kingdome of heaven we shall be like Angels but not Angels The greatest part of the Hebrew Rabbins doe peremptorily avouch that Enoch dyed The Hebrew phrases imply death Enoch was taken away and they that dye are taken away Psal. 39. ult Iob 32. ult Ezek. 24. God hath taken away such a neighbour of ours 2. Aenenu he was not so Gen. 42.36 I but here the Spirit of GOD avoucheth in expresse words making a Commentary of that in Genesis that he did not see death and if he had dyed as other men Moses would have shut up his life with the same clause that he
beasts the Arke ready to rush on rockes and mountaines So the Children of God shall bee saved yet through many tribulations Apoc. 7.14 Wee must looke to be tossed with the waves of many afflictions before we come to the kingdome of heaven but let us bee of good comfort in the middest of them all The Arke was hoysed but not drowned so though we be afflicted yet we shall not perish God kept the Arke by the hand of his providence and so will he us too Hee that hath loved us will love us to the end and will keepe us to his everlasting kingdome the gates of hell may availe but shall never prevaile against the Church GOD in all extremities prepareth for his Children Gen. 19.30 he prepared a place in Aegypt for his Church in the time of famine he prepared Pharaohs daughter and drew her to the river to save Moses from drowning he prepared a Whale to receive Ionah as soone as he was cast out of the ship and caused him within three dayes to set him safe on the dry land hee prepared Pella for the Iewes unto which they fled and escaped the fury of the Romans he prepared an Arke by the hands of Noah for the saving of him and his house-hold Let us be thankfull unto him and depend on him There be many things that condemne a thiefe The Iudge condemnes him hee gives sentence against him the evidence condemnes him and the witnesses condemne him but the chiefest of all is his owne sinne the theft which he hath committed So many concurre in the condemnation of a wicked man God condemnes him as a just Iudge his conscience brings in evidence against him and condemnes him the holy and righteous men that have shined as Starres among them condemne them but the greatest of all is their owne sin The Queene of the South shall condemne the Israelites She came from the uttermost parts of the earth to heare the wisedome of Solomon They had Solomon at home and regarded not the hearing of him The Ninevites shall condemne them they repented at the preaching of one Ionah The Iewes repented not at the preaching of many Ionahs The Scripture shall condemne us there is one that judgeth you even Moses in whom yee trust The plentifull preaching of the Gospell and the small reckoning that is made of it shall condemne us Noah condemned the world and our Noahs shall condemne us if wee regard them not We for our parts had rather save you then condemne you Therefore receive with meekenesse the engraffed Word that by it yee may be saved in the life to come The good actions of godly men that were as reall Sermons to preach to the wicked shall condemne them at the latter day The holy and unspotted life of Lot that vexed his righteous soule in Sodom shall condemne the Sodomites The Synagogue set up by the Centurion shall condemne those miserable wretches that will give nothing to good uses the continuall praying of Annah them that never pray The garments that Dorcas made for poore widdowes them that except Law compell them will give nothing to the poore the diligence of a good Scholler shall condemne all the loytering Schollers in the Schoole Therefore let us profit by these examples let them be as spurs to pricke us forward to the practise of those good things which we see in them especially in the Preachers of the word such as Noah was If we contemne their preaching it shall rise up in condemnation against us in the world to come Faith as yee see makes us heyres not of silver and gold houses and lands mannours and Lordships but of the righteousnesse of Christ by whom wee have a right to all things 1 Cor. 3.22 Wee thinke highly of one that is heyre to a great Gentleman a Knight a Lord c. There comes such a Noblemans heyre I but poore Lazarus that believes in Christ is in better estate than he if he want faith Therefore let us pray to God for faith that may assure us of the inheritance of the kingdome of heaven which surpasseth all the inheritances in the world And what manner of faith is it that makes us heyres of this kingdome not a verball faith that hath nothing but faire words and a glorious profession like the figge tree but a working faith such a faith as worketh by love that is full of good workes as Dorcas was All these that be in this Catalogue had workes for the expression of their faith Abel had his sacrifice Enoch walked with God Noah had the building of the Arke Abraham the offering of his Sonne Moses the leaving of Aegypt Rahab the preservation of the spies None of them but had workes Therfore if we say we have faith and have not workes wee deceive our selves Let us shew our faith by our workes make up our calling and election sure by them then we are heyres of the blessed inheritance reserved for the Saints in the life to come VERSE 8. WE have had the faithfull before the floud Now to them after the floud before the possession of the land of Canaan and after The first is Abraham who because he was the Father of the faithfull entreating of faith he is more plentifull in him Here are three things for the celebration of his faith concerning himselfe his Wife and his Sonne 1. His obedience to GOD calling him out of his owne Country 2. His patient abode in a strange Country whereunto hee was called Or 1. His egresse out of a Country which he knew 2. His progresse to a Country which he knew not The vulgar translation hath it hee that is called Abraham which before was Abram At the first hee was called Ab ram Pater excelsus now Abraham Ab rab gnam the Father of many Nations That dreadfull name of GOD Iehovah hath two Hehs in it GOD say some gave Abraham a letter of his owne name because GOD was to come of his loines for our SAVIOUR CHRIST who is GOD above all blessed for ever was of the seed of Abraham that is somewhat too curious The change of his name did signifie that hee was a great man highly esteemed of GOD and worthy to bee honoured of men The Iewes boasted of him as of their Father therefore above all others hee propoundeth him as an example of faith that they his Children might tread in his steps He was of great fame among the heathen as Iosephus writeth many ancient Historiographers make an honourable mention of him Berosus Damascenus c. He went not of his own head upon an idle and phantasticall brain he had a calling so to doe whereof Gen. 12.1 that was his warrant his passeport and licence to travell withall If all travellours had this calling they might be secure in their journeys Some goe into strange countries in a male contended minde because many things crosse them at home Some because they cannot live at home some to see fashions for the satisfying of
spoken of Love in generall he shewes the nature of Love and gives us some touchstones for the tryal of it Yes with all our hearts God forbid but that wee that bee Christians should love one an other I but if yee have love let it appeare by your fruits 1 Ioh. 3.18 As Saint Iames saith Shew mee thy faith by thy workes so shew mee thy love by thy workes 1. Hospitality Hee doth not say be hospitall but let the love of hospitality continue Wee are ready to forget that which as wee thinke is against our profit or is an empairing of our wealth Now many imagine hospitality to be so Therefore wee invent many shifts and excuses I am decayed in my estate I am not so rich as I have beene I have wife and children to provide for I cannot give that I have to strangers My house is but little my fare meane strangers will not like of it I but for all this be hospitall forget it not These Hebr. 10.34 were spoyled of their goods yet he would not have them to forget hospitalitie Why it is an honourable and commodious office thereby some by being hospitall Hee names them not because hee spake to them that were exercised in the Scripture The people should bee so acquainted with the Scripture as that the Preacher should not neede to name the good men when hee speakes of their vertues Abraham and Lot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latuerunt whereupon some Schoole-men have it placuerunt whereas the Greeke can import no such thing Others translate it latuerunt Some have lien lurking receiving strangers into their houses They restraine it to Lot the plurall put for the singular Hee lay lurking quietly in his house protected from the rage of the Sodomites because he entertained Angels but this is ridiculous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latebat illos they knew them not to be Angels they tooke them to bee meere men as they themselves were yet they received them 1. How were they Angels when as one of them is called Iehovah and the Iudge of the world One of the three was GOD the other two were Angels 2. If they thought them to be men not Angels why then did they worship them It was but a civill adoration or reverence such as Iacob gave to Esau and Abraham to the Shechemits They did not dreame that they were Angels they were perswaded that they were but men yet they entertained them Which amplifies their fact If a great Lord come to thine house like a Lord and thou take him into thine house it is no mervaile but if hee come in a beggers weede and yet thou receive him that is laudable These were Angels Lords of Gods privy Councell yet they came like men for all that Abraham and Lot entertained them and were glad of them See how GOD honoured their hospitality Let us doe the like that God may blesse and honour us In hospitality these things are required 1. That wee doe it frequenter One swallow makes not a spring The receiving of a stranger once makes not an hospitall man Wee must make a dayly use and occupation of it It was the continuall practice of Lot and Abraham as may appeare by their behaviour 2. It must bee celeriter wee must not tarry till strangers offer themselves we must pull them in as Abraham and Lot did Wee must constraine them as Lydia did S. Paul and Silas 3. Hilariter without grudging 1 Pet. 4.9 we must not repine at it speake hardly of them when they be gone 4. Humiliter not receive them after a stately and Lordlike manner but after a meeke manner as if we weare rather beholden to them then they to us They be the brethren of Christ the sonnes of GOD we are not worthy of such guests 5. Abundanter according to that abilitie wherewith God hath blessed us If wee have but a little let them have a little as the widdow of Sarepta dealt with Elias If we have a great portion of Gods blessings let them tast of them 6. Wee must doe it perseveranter be not weary of well doing Hospitalitie is a good thing be not weary of it Let thy house be open to good men all the dayes of thy life But alas this is an hard doctrine who can abide it wee are too much wedded to the world yea they that make a great shew of Christianitie are ready to say with Nabal shall I take my bread and my water and my flesh and give it unto men whom I know not whence they be O forget not this duty Here hee meanes such strangers especially as are compelled to forsake their countrie for the Gospels sake but it is to be extended to all It is an excellent dutie and wee have many spurs to pricke us to it 1. God requires it Isai. 58.7 2. Wee have many examples for it 3. We our selves may be strangers therefore doe as ye would be done to 4. The want of it hath beene grievously punished it was the overthrow of an whole tribe Iud. 20. 5. In receiving men that be strangers we may receive Angels Preachers which be Gods Angels nay Christ himselfe Matt. 25.6 6. It is gainefull for this life and that which is to come Abraham had a Sonne streight after the entertainement of his strangers Lot was delivered from the destruction of Sodom God blessed the house of Obed Edom and hee will blesse those houses that receive strangers Therefore be not forgetfull to lodge strangers receive them into your houses in this life that CHRIST may receive you into the house made without hands in the life to come That may suffice for the entertainement of forrainers now followes our usage of them that be at home with us they are either in bondage or at libertie Out of sight out of minde These were enclosed in the prison wals therefore hee sayes remember Though they be a good way from you yet remember them There be 2. kindes of bondmen Vincti Iesu Christi diaboli Some are in bonds for righteousnesse sake some for unrighteousnesse some for the Gospell some for theft murther treason grosse and notorious vices For the hope of Israel sayes Saint Paul Am I bound with this chaine Some are in bonds for Popery Anabapt for sects and schismes All are to be remembred as occasion serveth though they be in bonds for evill causes yet let us in some sort remember them Let us goe to them if opportunitie serve and give them good counsaile Let us labour to bring them to a sight of their sinnes and so make them Christs free-men that is a worthie worke A theefe was converted at the gallowes therefore there is hope of doing them good in the prison A blessed thing to save such a soule But especially if any are in bonds for the Gospell let us bee mindefull of them Let us repaire to them personally if wee can and not be ashamed
no good with it you make your riches your enemies they will condemne you at the latter day If yee doe good with them you make them your friends and these good workes of yours will follow you at your dying day Yet some are so farre from doing of good that they doe hurt by secret counsell and perswasion Many are like rotten trees that doe no good till they dye they yeeld nor fruit while they stand when they bee cut downe they make a good fire to warme many withall So it may be there is good cheere at a rich mans buryall a dole then to refresh the poore withall that did little good while hee was alive Let us remember this Lesson to doe good and to distribute God is well pleased with such Sacrifices hee is so well pleased with them that hee will give us a Kingdome for them in the life to come Come yee blessed of my Father inherit the Kingdome c. when I was hungry c. Therefore inherit the Kingdome prepared for you VERSE 17. AS they must doe good to all so especially to the Ministers that have the spirituall rule and government of them 1. How they must behave themselves to all in generall 2. what they must doe for him in speciall In the former the duties prescribed and certaine reasons for the enforcing of them The duties are Obedience and Submission It cannot bee denyed but that all of what condition soever must submit themselves to the ministerie of the word yea Kings Princes and Emperours because it is Gods Ordinance and in so doing they submit themselves to GOD which is no disparagement to the greatest of them all Yet touching matters of externall politie in the Church and Common-wealth all on the other side must bee subject to Kings and Princes they may prescribe constitutions even of Religion agreeable to the Law of GOD to Ministers and they must obey them Let every Soule bee subject to the Higher Powers Yet in the Essentiall points of the ministery all must subject themselves to the Rulers of the Church For a more full unfolding of the matter the duties we owe to these Spirituall Fathers are foure 1. Reverence in regard of their Office Alexander reverenced Iaddus Herod Iohn the Baptist. Obadiah called Elias Lord. My father said Iohash to Elisha If wee reverence them not the Word will not have so free a passage among us They that use their Pastours unreverently sin against God 2. Love Have them in exceeding love for their workes sake It is the best worke in the world the Saving of your Soules therefore love them for it You love the Fathers of your bodies that brought you into the world and will yee not love them that beget you with the Word of truth and bring you to a Kingdome Obad. ult 3. Obedience to their doctrine exhortations and admonitions Herod observed Iohn Baptist and did many things You will obey the prescript of the Physition for the health of your bodies though it be a bitter potion you take it well at his hands and will you not obey them that give you counsell for your soules though their reproofes be bitter their rebukes sharpe Tit. 1.13 as the qualitie of the sin requires yet accept of it if they tell you and that in love of your covetousnesse drunkennesse pride malice obey them in the reformation of those vices 4. Is Maintenance All Rulers must be maintained The King hath maintenance due from the people and so must the Minister You receive spirituall things from them and is it much if ye give them carnall They that served at the Altar lived on the Altar and shall not they that preach the Gospell live on the Gospell If the Preachers would preach to us and take nothing wee would like them well but wee grudge at their maintenance an Argument that wee feele not the sweetnesse of the Word of GOD. The Galathians would have plucked out their eyes to doe Paul good withall Wee thinke much to pull money out of our purses to doe him good withall In the feare of GOD if yee be good and religious people discharge the duties that GOD requireth to them that have the Spirituall government and oversight of you Why there bee two reasons to excite us to it the one taken from the matter of their worke the other from the manner of their working They are your watchmen therefore submit your selves to them love them regard them Not over your goods and bodies as the Magistrate is but over your Soules which are more precious not as the fowler watcheth for the bird to catch it and kill it but they watch for the preservation and eternall Salvation of your soules therefore submit your selves to them All Ministers have Curam Animarum none can bee a Minister without that charge Your Soules are subject to many enemies there bee innumerable devils that seeke to carry away your Soules As the henne watches for the chickens against the kite so doe they for you against the devill There be sundry Heretiques that go about to infect your Soules with the poyson of false doctrine Papists Anabaptists Schismatiques Priests and Iesuites Arrians Nestorians c. The Ministers watch for you against them There be sectaries that for small matters would draw you from the Church there be many dangerous sinnes that are ready to cut the throate of your Soules covetousnesse pride ignorance c. they keepe a watch over you and labour to bring you out of those sinnes Therefore esteeme highly of them make much of these watchmen This is illustrated by a spurre that pricks them to this watching they know they must be countable for your Soules therefore they watch over them Iacob gave account to Laban of every sheepe he had if any were lost or torne by the wild beasts hee required it at his hands hee made it good so wee must give an account to IESUS CHRIST the great Shepheard of every sheepe in our fold This makes us to watch carefully over your Soules Some are to give a single account We must all give account of our Stewardship as private persons for themselves alone some a double accompt as Magistrates Masters Fathers Ministers therefore wee had neede to looke to it to cast over our Bookes betimes in this life that our accompts may be joyfull in the life to come That wee may say Here am I and the children that thou hast given mee Here am I Lord IESU and the sheepe that thou hast given mee Suffer us to meddle with you to reprehend that which is amisse in you for we must give an accompt for you Therefore we cannot let you alone wee cannot nay wee must not permit you to sleepe in your sinnes wee must lift up our voices as trumpets to waken you because wee are to give accompt for you The second Reason is taken from the manner of their working they would gladly doe their worke with joy they would watch over you with
house and Temple Remember that our God is a God of peace let us be peaceable Wee have had the Title now to the effect the raising up of Christ from the dead elementia in collatione pacis potentia in suscitatione filij The party raised is set forth 1. By his Sovereignty 2. By his Name 3. By his Office For his Sovereignty He is our Lord. Ye call me Master and Lord. Not every one that sayeth to me Lord c. He created us He redeemed us He hath marryed us to Himselfe therefore we are to call Him Lord as Sarah did Abraham For His Name it is IESUS the onely SAVIOUR of the world There is no other name whereby wee can be saved but by the Name of IESUS Moses was the giver of the Law yet not he but Iosuah brought the people into Canaan So they be not the workes of the Law but Christ alone that carryes us into heaven the celestiall Canaan For His Office Hee is the Shepheard of the sheepe Cyrus my Shepheard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where observe 1. What manner of Shepheard he is 2. How hee comes to bee our Shepheard If ye will know what manner of Shepheard he is he is a great one There be little Shepheards as the Rectours Curates of every Congregation but Hee is the great Shepheard 1. Great in the extent of the flocke the universall Shepheard of the whole Church throughout the world the Shepheard of Iewes and Gentiles so is none but he 2 Great in authority The sheepe are His Hee ownes them Simon feede my sheepe feede my lambes Peter as other Pastors feede them but the sheepe are Christs Iob had 7000. sheepe he had many Shepheards that kept them yet the sheepe were Iobs So Christ hath many thousands of sheepe in Christendome in the world Sundry Shepheards he places over them yet the sheepe are Christs not ours 3 Great in the charge which hee hath taken on him hee is the Shepheard of soule and body too the great Shepheard of our soules 1 Pet. 2. ult He hath care of body and soule too 4 Great in humility the King of Kings yet hee abased himselfe to be a Shepheard 5 Great in knowledge Iohn 10.3 6 Great in love and kindenesse Hee gave Himselfe for the sheepe 7 Great in power none can take them out of his hands All the Divells in hell all the wicked men on the earth cannot cozen him of one sheepe Be thankefull to God for this great Shepheard Of whom of the sheepe that is the righteous They are most fitly resembled to sheepe 1 Sheepe are humble Learne of Me I am humble and meeke 2 Sheepe are harmelesse be as innocent as Doves as harmelesse as sheepe 3 Sheepe are profitable for backe and belly 4 They are ruled by their Shepheard So whatsoever thou commandest us we will doe 5 Sheepe are lead into pastures and folds 6 They are obnoxious to many dangers to Wolves Briers Theives Dogges So many are the troubles of the righteous but the Lord delivers them out of all Happy are the sheepe that have such a Shepheard But how came He to be Shepheard Sayd the chiefe Captaine with a great summe of money obteined I this burgeship But it cost Christ a greater summe even His bloud whereby the everlasting covenant is confirmed Acts 20.28 The wine in the Lords Supper is a lively representation of this bloud The wine is red So was the bloud of CHRIST the wine is powred out into the cup So the bloud of CHRIST was powred forth for our sinnes The grapes are pressed before there is any wine So was CHRIST Wine comforts a man hee hath given him wine to make him a glad heart So the consideration of the bloud of Christ that was shed for the remission of our sins is a singular comfort to the soules of Christians By this bloud He came to be the Shepheard of the Church and this is that bloud that ratifies GODS everlasting Covenant The Covenant I am thy GOD and the GOD of thy seede is an everlasting Covenant Such as the man is such is his bond and word It is good dealing with honest men A man may be bold to build on their word And such as GOD is such is His Covenant an everlasting GOD and an everlasting Covenant of His Kingdome there shall bee no end and of His Covenant there shall be no end As He is our GOD now So he will be for ever Let this stay us up when we are ready to faint in all distresses This is that great Shepheard of the sheepe which GOD hath brought againe from the dead But was hee not able to bring himselfe from the dead Yes verily He raised up this Temple Himselfe He presented Himselfe alive Acts 1.3 Yet in respect of His humanity GOD is sayd to have brought Him from the dead which He did after a glorious manner the Angels waiting on the Sepulcher the earth trembling the graves opening sundry of the Saints rising with Him and appearing to many Our Saviour truely dyed on the Crosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the breath went out of His body it was wrapt up in linnen cloathes layed in the Sepulcher there it continued three dayes and nights yet God brought Him againe from the dead Hee was seene of His Apostles and others fourty dayes together they beheld the print of the nailes in His hands and feet they eat and dranke with Him and looked on Him when Hee went into Heaven Even so the same God shall bring us againe from the dead The Head is risen therefore the members shall rise the first fruits are in the barne of Heaven therefore we that are the second fruits shall be gathered thither The husband is in Heaven therefore the wife shall be in Heaven Where I am they also that believe in mee shall bee there Hee brought CHRIST from the dead the third day there was an extraordinary reason in that because His Sacred body might see no corruption Our bodies corrupted with sinne must lye putrifying in the earth till the day of Iudgement Adventus Domini clavis resurrectionis then wee shall meete CHRIST in the ayre and bee translated with Him into His Kingdome of glory Christs resurrection is a pledge of ours VERSE 21. WEE have heard of the person to whom he prayes now to the thing for which he prayes It is perfection in all good workes the which is first set downe then amplified It is comprised in these words make you perfect c. Hee doth not say in faith but in workes workes are a demonstration of faith shew me thy faith by thy workes Except your righteousnesse exceede the righteousnesse of the Scribes and Pharisees ye shall not enter into the Kingdome of heaven Their righteousnesse was to say not to doe Matth. 23.3 ours must be to say and doe too else wee shall not set a foote into the Kingdome of heaven Not every one that sayeth unto mee Lord Lord c. Therefore
take a blow in defence of his Childe and doe ye think that Christ Iesus our spirituall Father will not defend us A Hen hides her Chickens under her wings against the Kite and Christ will shrowd us under the wings of his power and providence against Satan and all enemies 3 What Father will see his childe want being a man of ability CHRIST that is the LORD of all the world The Earth is his and the fulnesse thereof will not suffer us that be his children to want the thing that is good Because Wine is hurtfull for young children it inflames their bloud which is hot of it selfe a wise Father will not give his childe Wine yet he loves him well enough so because GOD our heavenly Father oftentimes sees wealth honour ease to bee hurtfull for his children to drowne them in the pit of perdition he keepes them away from them but let us assure our selves of this he will deny us that be his children nothing that is good for the salvation of our soules As we are the children of CHRIST so let us walke worthy of such a Father You are of your Father the Divell sayes Christ to the Pharisees for the workes of your Father ye will doe A fearefull thing to call CHRIST Father and to doe as the Devill bids us A childe must doe the commandement of his Father and if we be CHRIST's children we must doe as he will have us CHRIST would not have us sweare therefore let us not rend Gods name in peeces by swearing Christ would have us to be sober and temperate in the use of his creatures therefore let gluttony and drunkennesse be avoided by us let us shew our selves to be the dutifull children of Christ in this life that we may have the inheritance prepared for children in the life to come VERSE 14. 1 A Description of CHRISTS incarnation 2. An application of it Verse 17. In the description 1. The equity of it 2. The ends of it 3. An exaggeration of it by a comparison Verse 16. The ends are two 1. The overthrow of the Devill 2. Our deliverance out of the hands of the Devill Verse 15. In the comparison 1. The nature refused 2. The nature assumed verse 16. In the application 1. A repetition of the incarnation 2. An illustration of it by the ends thereof 1. That he might be a faithfull high Priest in making our reconciliation 2. A mercifull high Priest in succouring us in our temptations He inferreth upon the two testimonies going before in the 12. and 13. Verses a plaine conclusion of Christs humanity and makes it open to all the world Hee concludeth it à pari They that were to bee redeemed by him were men therefore he also would be a man This is amplified by the end and by a comparison Our humane nature is here described by the matter and the substance whereof it consisteth By flesh and bloud sometimes is signified the corrupt nature of man 1 Cor. 15.50 Flesh and bloud defiled with sinne subject to mortality and corruption cannot inherit heaven Sometimes it is taken for the substance of mans nature as here and Matth. 16.17 Gal. 1.16 The children did all communicate of flesh and bloud it was the common condition of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as they did as milke is like milke That hee might be their neighbour and kinsman our Immanuel he participated of flesh and bloud too He tooke part of it .i. The substance but not the vicious qualities hee knew no sinne A spirit hath not flesh and bone as yee see mee have He was the fruit of his mothers wombe made of a woman hee names that part of our nature which is visible the other also being included namely the soule which quickned this flesh and bloud But here is the difference 1. Wee take flesh of both our Parents hee but of one Filius hominis is here of the feminine gender 2. Our flesh is polluted with sinne so is not his 3. We are meere men he both God and man 4. Our mothers ceased to be Virgins when they brought forth us his was a maide and a mother too Here we have a lively description of man he is but flesh and bloud which is weake fraile and subject to many miseries A knife may easily cut it the heate scorch it the cold benumme it it is subject to thirst hunger faintnesse wearinesse c. All flesh is as grasse With them is an arme of flesh with us is God We are not steele yron brasse but flesh and bloud A wise Salomon a strong Samson a beautifull Absalom Bathshebah a learned Paul that spake tongues more than all a Lord a Lady are but flesh and bloud dust and must returne to dust the consideration whereof should humble us all The fowles of the ayre the beasts of the field are flesh and bloud too yea theirs excells ours 1. Their flesh and bloud is clothed at their first entrance ours naked 2. Their 's well fenced ours soone pierced 3. More profit may bee made of their flesh when they dye they will sell for something so not ours 4. As sound as a fish they are free from diseases Sicknesses grow in ours and GOD makes our's meate for Wormes Let this appellation then pull downe our Peacocks feathers and make us walke humbly before our God But as CHRIST did participate of our flesh and bloud So shall we of his he shall change our vile bodies that they may bee fashioned according to his glorious body Phil. 3.21 Now hee proceeds to the ends of Christs incarnation 1. The overthrow of the Devill 2. Our deliverance out of his clawes 1. He describes him 2. He names him The cause why CHRIST tooke our humane nature upon him was that being compassed with flesh and bloud he might â—ye and so conquer the Devill and deliver men out of his clawes If he had not beene man he could not have dyed and then we had not beene delivered The meanes for the vanquishing of the Devill sinne and death was his owne death As the brazen Serpent was lifted up and by looking on it the Israelites were delivered from the fierie Serpents So Christ was lifted on the crosse and we are saved by looking on him with the eye of faith The death of this immaculate Lambe was the overthrow of the Devill and of death too which Hosea in the spirit of prophesie foretold and was afterwards accordingly verefied Hos. 13.14 1 Cor. 15.54 As Sampson by his owne death vanquished the Philistims Iud. 16.30 So CHRIST by his death overcame death and destroyed him that had the power of death that is the devill and that with his owne sword He doth not say that he might weaken the Devill diminish his force or give him a wound but destroy him So that he hath nothing against us Ioh. 12.31 Not death alone but the Devill too the LORD of death The Devill by carrying men into sinne had power also to carry them into