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
bee understood of Salomon then of Christ he is the fairest among men Verse 2. Grace was in his lips he rideth on the word of truth Princes have thrones so hath CHRIST Salomons throne was but for a short time this for ever and ever What manner of kingdome administred in equity Isai. 11.3 swayed with righteousnesse there is no respect of persons with him he is just in his government he will punish the wicked comfort and defend the godly CHRISTS Scepter is a scepter of righteousnesse there is no partialitie no unjust dealing with him If his owne servants sinne he inflicts punishment on them as well as on the wicked judgement beginneth at his owne house first If a King will reforme his kingdome he must reforme his owne court first so doth CHRIST in the government of the world if they of his owne family offend he will begin with them first Moses murmured therefore hee lost the enjoying of the land of Canaan David a man after Gods owne heart committed adultery therefore his wives were deflowred before his eyes and he had like to have lost his kingdome for it Therefore let not us that be within the Walls of the Church flatter our selves in our sinnes wee may drinke c. CHRIST will be mercifull to us nay his Scepter is a Scepter of righteousnesse he must punish sinne wheresoever he findes it VERSE 9. THat the Scepter of CHRISTS kingdome is a Scepter of righteousnesse hee proves by two effects he loves righteousnesse and hates iniquitie ergo it is a Scepter of righteousnesse Hebr. It is because both are good and true The cause of good government is the grace of God and God rewardeth good government Thy God by generation Ours by creation Hath anointed thee Hereby hee is distinguished from GOD the Father as Genesis 19.24 GOD the Father anointed him in respect of his humanity With the oyle of gladnesse with the graces of the Holy Ghost which make the hearts of the faithfull glad and cheerefull to every good worke as they that were anointed in the time of the law were made the fitter to those businesses which GOD injoyned to them Further because they made CHRIST glad to powre downe those graces on his Church IESUS rejoyced in the spirit Luk. 10. We are Christs fellowes as men as members of his body and as his brethren we are anoynted touch not mine anoynted Psal. 105.15 and 2 Cor. 1.21 Wee in measure hee above measure Rom. 12.3 Io. 1.16 Io. 3.34 he is Sanctus Sanctorum Who be those that are Christs fellowes Surely the faithfull wee are his servants and fellowes too The head is above all the members of the body yet the head and members are fellowes the husband hath a superioritie over the Wife yet the man and the Wife are fellowes Christ is our Husband we by his grace and favour are his Wife therefore his fellowes the eldest Sonne and heyre to a Nobleman hath many prerogatives above the rest of his brethren yet in that they be brethren the Sonnes of one Father they are all fellowes So CHRIST our elder brother is above us yet because wee are his brethren wee may bee termed his fellowes By this oyle of gladnesse is meant nothing else save the graces of the spirit The oyntment shall teach you sayes Iohn the Holy Ghost is this oyle or oyntment Where we have many observations and instructions 1. All the oyle that we have comes from God we have no grace but it is of him the uprightnesse of Noah meekenesse of Moses zeale of Phineas sincerity of David the patience of Iob the hope of Abraham the wonderfull faith of the Centurion the knowledge of Ezra and Paul that spake with tongues more than all the courage of Peter all is of God it is he that anointed us with his holy oyle therefore let us be proud of no gift but use all in feare and trembling to the glory of the giver There is one that bestowes precious oyle on thee with that thou anointest thy face and hast a cheerefull looke thou art not to praise thy selfe but him that gave thee the oyle all our spirituall oyle comes out of Gods shop therefore let us magnifie him for all if hee anointed Christ much more us hee was anoynted with this oyle as he was man otherwise as he was God he had all fulnesse of himselfe 2. If Christ were anointed above his fellowes then his fellowes also are anointed though not in that measure hee was wee have a little Crewse full of oyle but he hath a great Pot full of it yet every Christian must have some oyle else he is a Christian in name not in deed Hence it is that we are called Christians of Christ because wee are anointed as he was but none may be called Iesuits of Iesus because there is no Saviour beside him wee may communicate with him in the name of Christ but not in the name of Iesus and if we be Christs members we must have some oyle as well as our head Saint Paul profited in the study of the law above his fellowes therefore his fellowes profited something CHRIST was annointed above us therefore wee must bee anointed too If thou hast no knowledge in the will of God no faith no zeale hope meekenesse patience thou art no Christian therefore let us intreat the LORD to anoynt us with this oyle dayly more and more 1. Oyle was a token of consecration in the time of the law Aaron and his Sonnes Saul David and all the Kings by oyle were consecrated to the Lord and set apart to an holy use Iacob powred oyle on the pillar whereof he was purposed to make an altar to the Lord. So we by this heavenly oyle of the spirit are dedicated to God as a royall Priest-hood an holy nation a peculiar people zealous of good workes 2. Oyle gives a sweet taste to the meat whereupon God commanded that on the meat offering should be powred oyle and incense oyle for the tast and incense for the smell So this spirituall oyle of Gods graces makes us a sweet and pleasant meat to the Lord the wicked he will spew out of his mouth but in us that are seasoned with the oyle of the spirit he takes singular delight 3. Oyle supples the wounds that be in a mans bodie The Samaritane powred oyle into the wounds of the man that lay halfe dead by the high way side so the oyle of the spirit supples us against the wounds of sinne a certaine perswasion being setled in our hearts of the love of God towards us in Christ. 4. Oyle makes a man nimble therefore wrastlers in all ages were wont to anoint themselves with oyle that they might bestirre their joynts the better So the graces of the spirit make us more lively in Gods service to wrastle with great alacritie with Satan and all the enemies of our salvation 5. Oyle keepes the body Soluble and is a meanes to purge it from many grosse humours
the Gospell to give eare to Christ that speaketh to us in the ministery of the Word This is my beloved Son heare him Now in the end the Apostle makes an exposition of the Allegorie and applies it to them to whom he writeth I doe not speake of the Tabernacle or Temple which were glorious houses wherein God in some sort dwelt but I speake of Gods spirituall house the Church a part whereof you are as well as Moses and they in the time of the Law All Christians in all Ages are the house of God What a singular honor is this that we should be Gods house yea his dwelling-house 1. A Nobleman hath many Houses which hee dwels not in himselfe but letteth them forth to other men we are not houses to let but God himselfe dwelleth in us we are his mansion-House The Centurion said to Christ I am not worthy that thou shouldest come under my roofe so may we say we are mortall and sinfull men houses of clay unworthy that God should come under our roofe yet it pleaseth him of his infinite mercy to dwell in such base houses as we are 2 If God dwell in us and we be his house then how neat and handsome should it be kept Shall a Kings house be overgrowne with weeds Shall there be filthy and sluttish corners in a Kings Palace And shall we that professe our selves to be Gods house be full of pride envie and malice that be stinking weeds in the nostrils of God Shall Gods house be full of swearers drunkards adultereres c. The divell found his house swept and garnished to his minde and shall not Gods house be swept for the entertaining of him Let us garnish our selves which are Gods house with the sweet flowers of faith love hope zeale humility temperance patience sobriety that God may take delight to dwell in us 3 There is no man especially if he dwell in an house and it be his owne but will bestow needfull reparations on it and do you think God will suffer his house to lye unrepaired nay being Gods house we shall want nothing for soule or body If we decay in faith zeale and other graces of his spirit he will in due season repaire them againe he will keepe his house wind-tyde and water-tyde he will preserve it from wind and weather yea the gates of hell shall never prevaile against his house 4 A man may have an house and be defeated of it some wrangling Lawyer may wring it out of his hand or he may be weary of his house and make it away none can snatch Gods house out of his hand he is no changling he will keepe his house for ever Blessed are we that be GODS house and the Lord give us grace to keepe us undefiled for his Majesty that he may take pleasure to dwell in us in this World and wee may dwell with him in the World to come What are we the house of God simply Live as we list and do what we will No verily but if we hold fast the confidence c. One speciall quality of a good house is to be firme and stable if it be a tottering house ready to shake in every wind and tempest a man will have small joy to dwell in it even so we that be the house of God Almighty must not be wavering and inconstant but we must stand sure and hold fast the graces we have received There be two things which we must hold fast faith and hope the boldnesse that we have by faith to come into the presence of God to whom we have accesse by Christ apprehended by faith and by vertue whereof we may boldly call God Father and open our minds freely to him that is the nature of the word Vnto faith must be annexed hope faith makes a Christian hope nourishes and susteines a Christian we must hold both fast As we have begun to put our trust in Christ so we must make him our pillar to leane upon continually as we have begun to hope for eternall happinesse purchased by Christ so we must still stand in a stedfast expectation of it Though persecution arise for the Gospell though we be clapt up into prison banished out of our country though we be put to the fire for the name of Christ yet let us not cast away our hope let us not deny Christ and sleepe in an whole skin let not the pleasures and profits of this world carry us away from Christ though death it selfe come yet let us trust in him We are wont to be hold-fasts in our money none shall easily get that from us but let us chiefly be hold-fasts in the Pearles and graces of the Spirit Whatsoever comes let us hold faith and hope fast let Houses and Lands Wife and Children yea our owne life goe rather than them Thus if we hold the confidence that we have in CHRIST and the rejoycing of our hope to the end we shall be Gods houses in this life and be received up into that house which is made without hands in the heavens He doth not simply say hope but the rejoycing of the hope the glorying of hope Satan and his instruments goe about to overthrow our hope and mocke at it It is a goodly thing I warrant you which you hope for What fooles are you in hope of an imaginarie kingdome hereafter to deprive your selves of so many pleasures in this life bee wiser than so A bird in the hand is better than two in the bush Take your pleasure whyle you be here and hope not yee cannot tell for what To that hee opposeth this glorying and rejoycing Yea boast of your hope even before your enemies faces what excellent things are reposed for you and rejoyce in this hope as if you had the kingdome of heaven already Not as if these did make us the house of GOD but by these wee shall have an assurance to our selves that we are the house of GOD. A Father sayes to his Sonne if thou wilt be no Ale-house hunter but doe as I will have thee thou shalt be my Sonne this doth not make him his Sonne for he was his Sonne before but it assures him to be his Sonne A Captaine sayes to his souldier if thou wilt play the man and not shrinke in the wetting thou shalt be my Souldier yet hee was his Souldier before so here if yee hold fast faith and hope ye shall be my house that is all the world shall see indeede that you are my house not for a while but to the end So as neither we faint in persecution nor in the time of prosperity bee drowned in the pleasures and profits of this world Be faithfull to the end he that continueth to the end shall be saved The second argument is desumed from the testimony of the Holy Ghost In the allegation of the testimony first a charge not to shut up their eares and hearts against this worthie and heavenly Prophet but to entertaine him
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
practise that which wee heare And this faith will appeare by working 1 Thes. 2.13 it will worke a change and alteration in your whole man VERSE 3. ON the other side it profits us that believe for we enter into his rest He doth not say shall but doe He that believeth in me hath eternall life he doth not see it a farre off as Moses upon the top of Pisgah viewed the earthly Canaan but enters not into the boyling lead of Purgatory but into spirituall and everlasting rest As infidelity is the bar to keep out unbeleevers So fidelity is the gate or doore whereby we may enter into heaven Act. 16.31 Rom. 3.28 This may seeme to bee unfitly alleadged By consequent it prooves that believers enter in for if unbelievers doe not then by the law of contraries believers doe And if the former words be included in a parenthesis these doe fitly follow as a confirmation of that which was in the latter end of the former verse it profited them not because it was not mingled with faith How prove you that As he said c. thus it doth excellently well agree Hitherto the dehortation hath beene propounded Now hee comes to prevent an objection that the Iewes might make which was indeed the only shelter they had to flye unto This rest that David speaketh of is the land of Canaan which some of our fathers missed of because they would not believe God What is that to us We believe in him and are at this day of a long time seated in the land of Canaan therefore we are none of those unbelievers thou needest not to be so fearefull of us To that he answers nay this rest is a spirituall and an heavenly rest and that he prooves by two divine testimonies one out of Genesis about Gods Sabbath the other out of the Psalme before cited The rest of that Sabbath he introduceth by a narration of the cause why God kept it It is perobscurus locus as Beza well observeth a defective speech something must be supplyed And verily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is particula asseverantis as well as adversantis the workes being finished from the foundation of the world this rest that we speake of was fore-signified Here we may behold the end for the which God Himselfe kept a Sabbath namely that we might perpetually commemorate the Creation of the world The Lord might if it had pleased Him have made the world in a moment yet he took sixe dayes to the making of it that we might deliberately consider of his wonderfull workemanship and then rested the seaventh day making it a type of our eternall rest with him in heaven But here a question may be moved whether all Gods workes were finished at the beginning of the world whether all were made within the compasse of these sixe dayes or not 1. What say you to the soules of men Is there not a dayly creation of them they come not ex traduce they are not traduced and conveyed unto us by the seede of our Parents for they are only the fathers of our bodies not of our soules and the spirit returneth to God that gave it God makes soules every day therefore all his workes were not finished from the foundation of the world The answer is easie They were in specie from the beginning though numero they bee augmented every day They were not all created at the first in heaven and put dayly into bodies according unto Gods discretion and appointment but God maketh them continually yet the same species the same kinde of creature was from the beginning 2. What shall wee say to Mules It was a long time many hundred yeeres before they came into the world Gen. 36.24 1. The Hebr. word is ambiguous Iemim of Iam the Sea Hee found waters standing pooles in the wildernesse like to Seas above the expectation of men 2. Let it be translated Mules yet the meaning may be hee was the first that found them in that countrie whereas they might be in the world before 3. Though they were invented by this man yet the matter of them was made by God in the beginning Thirdly what shall we say to those creatures that ryse of putrefaction they were materialiter potentialiter though not actualiter from the beginning All things were either in materia or in specie from the beginning of the world There were no houses no ships no Townes nor Cities at the first yet the matter whereof they be framed was prepared to mans hand by God and he gave man wisedome for the framing of them VERSE 4. HOw doth that appeare For He that is God He is not curious in the naming of the place it was well knowne to the Hebrewes being daily exercised in the Scriptures Now by that was prefigured that rest when we shall rest with God in his kingdome As God for our capacity laboured in the creation of the world rested afterwards delighting himselfe in the contemplation of the workes that he had made So when this life is ended we shall rest from all our labours and enjoy eternall quietnesse with him Therefore this shewes that it is not a carnall but a spirituall not a temporall but an eternall rest that is here entreated of Did God rest from all his workes How is it then that our Saviour saith my father worketh hitherto There be the workes of preservation and of creation The high and eternall God is not idle since he made the world His eyes are over all the ends of it beholding the evill and the good He is the Rector of the Vniversity of the whole world nothing comes to passe without him A Sparrow fals not to the ground without his will He disposeth still of all things and doth whatsoever he will in heaven and earth and in all deepe places but as for the workes of creation he hath rested from them all nothing now is created new Then all things throughout the wide compasse of the world are the workmanship of God He spread the heavens above our heads as a Curtaine he laid the foundation of the earth he made the roaring sea the birds that flie in the ayre the beasts that walke on the earth the fish that play in the Sea the Angels in heaven and men on the earth are his creatures O how wonderfully am I made sayes the Psalmist Therefore let us all glorifie our Creator in whom we have our life breath being and moving We especially that are Lords over GODS creatures let us magnifie him above them all Neverthelesse a lamentable thing to consider we dishonour him above all the Birds of the ayre the Beasts of the field the Sunne Moone and Stars are more dutifull in their kinde than we be O the unthankfulnesse of sinfull Man This place againe which we have in hand doth intimate so much unto us VERSE 6. WHich he proveth first by the event verse 6. Some must enter in because of Gods promise 2 Cor.
things Abraham gave tithe of all things to Melchizedec so ought yee to doe howsoever you flatter your selves to the contrary Our best workes are too often defiled with sinne many strange by-thoughts creepe into our minds while we are a praying we pray not with sighes and groanes of the spirit as wee ought to doe we preach not with such wisedome love zeale and power as we should we give not our almes so sincerely as becommeth us we receive not the Communion so penitently and thankfully as we should we heare not the word with such reverence and attention as becommeth us every one of us may knocke on our breasts after the best action we have done with the Publican and say Oh God be mercifull to mee a sinner I have no righteousnesse of mine owne to appeare before thee withall cloath us with the righteousnesse of thy deere Sonne the King of righteousnesse that wee may bee found in him to the everlasting joy and comfort of us all Let the Papists trust to the broken staffe of their inherent righteousnesse scoffing at the imputed righteousnesse of Christ but let us desire this righteousnesse By nature there is Warre betweene GOD and us hee is our enemie and wee his the flagge of defiance is displayed betweene us both Then in what a wofull case are we are we able to encounter with the GOD of heaven and earth that hath all creatures at his becke we must needs goe by the worst he can arme heaven earth and hell against us but here is our comfort IESUS CHRIST is our peace hee hath set at peace by the bloud of his crosse all things in heaven and earth This is the true peace indeed without the which wee can have no sound comfort there is no peace saith God to the wicked What peace said Iehu to Iehoram when as the adulteries of thy mother Iesabel are yet in great number Though a man have the world at will faire houses large lands ample possessions great bagges of silver and gold yet if his adulteries oppressions and other sinnes lye as an heavy loade on his conscience alas what peace can hee have hee is as the raging Sea that cannot bee quiet Achitophel had wealth enough yet because he was not at peace with God by Christ tooke a rope and hanged himselfe Iudas had money enough being the purse bearer and having lately received â—hirtie pieces of silver from the Scribes and Pharisees but alas his sinne vexing his conscience he could have no rest but became his owne butcher Therefore let us all desire God to give us an assurance in our hearts and consciences that wee are subjects appertaining to the King of peace and that Christ Iesus is our Peace It is a singular blessing to have outward peace to sit quietly under our vines and figtrees to have no leading into Captivity no complaining in our streets God hath beene wonderfull gracious to England these many yeares together and that for the admirable peace which it enjoyed we are to praise God that there be no tumults insurrections nor massacres that there is no sword of the enemies to devoure in the land but if in the meane season wee bee not at peace with God by Christ we are most miserable Therefore let us pray especially for this peace that we may be perswaded of the remission of all our sinnes in the bloud of Christ. This is most livelily represented to us in the Lords Supper The breaking of the bread sets before our eyes the breaking of Christs body for our sins the powring out of the Wine represents to us the gushing out of the bloud of Christ out of his Holy side for our iniquities therefore let us come to this heavenly banquet with broken hearts and contrite spirits with a true and lively faith in Christ Iesus the true King of peace that wee may be assured that Christ is ours so that whensoever death shall come we may say with Simeon Lord now lettest thou thy servant depart in peace for mine eyes have seene thy salvation This is that peace which passeth all understanding the God of peace give it to us all VERSE 3. THe thing concealed by Moses is the eternity of Melchizedec not in deed but in respect of Moses History Hee is introduced by him on the suddaine as if he came then presently from heaven and returned thither againe for Moses never spake of him before nor after His father and mother were not onely not knowne but they were not at all namely in the History of the bible Cujus neque pater neque mater scribuntur in generationibus Syr. otherwise he could not have beene a fit type of our Saviour Christ. He doth not say of yeeres but not so much as of dayes dayes goe before yeeres Melchizedec was without beginning of dayes quia hoc scriptum non est Christus quia non habet initium Chrys. Theoph. Nor end of life Not that he was translated as Enoch but because his end is not mentioned So Christ had no father in respect of his humanity no mother in respect of his deity He had kindred according to the flesh but not as God without beginning and ending as God Ioh. 12.34 This he applyeth Likened they are not the same but the one like to the other As the picture of the King is like the King so Melchizedec was as a picture of our Saviour Christ. Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing can overthrow it An immoveable Priest-hood a permanent Priest so was not Aaron and his posteritie Some have affirmed from hence that Melchizedec was not a man but something greater then a man Origen as Ierome testifieth of him Epist. 126. said hee was an Angell others that hee was the HOLY GHOST others that he was the great power of GOD yea greater then Christ because Christ is said to bee a Priest after his order Epiphan l. 2. cont haereses haeresi 55. Aug. de haeresibus c. 34. The same did Theodotus the Heretike avouch and that hee was the mediatour of the Angels praying for them as CHRIST doth for men Tertul. de praescrip adversus haereticos in fine Some have taken upon them to set downe his fathers and mothers name that his fathers name was Eracla his mothers name Astareth or Asteria Vide Epiphanium All these are confuted by the text 1. Hee is said to bee likened to the Sonne of God but nullum simile est idem 2. Hee is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not because hee had no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stocke or kinred but because there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no mention no commemoration of his kinred in the Scripture from whence ariseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 6. So Horace lib. 2. Satyr 5. sayes of one that he was sine gente because his nation was not knowne qui quamvis perjurus erat sine
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
sinne doe this in remembrance of me that my body was broken for you and my bloud shed for you on the Crosse. The immoderate showers that come oft in harvest and deprive us of the fruits of the earth may put us in minde of sin for they bee our sinnes that keepe good things from us Our moyling and toyling for the sustentation of our selves with much care and wearisome labour for if we had not sinned it shold not have bin so The sicknesses and diseases that bee among us terrible agewes that bring men to deaths doore and continue with them many weekes together the plague and pestilence that hath raged among us swept many thousands away and in a manner consumed some Townes c. the death of so many of our brethren and sisters continually before our eyes c. may put us in minde of sin for if we had not sinned wee should not have dyed There bee a number of things to put us in minde of sinne but there is nothing that can take away sinne but Iesus Christ the Lamb of God that taketh away the sins of the world All these should humble us and make us to knocke on our breasts with the poore Publican and say ô God bee mercifull to us sinners Therefore let us all flye to this heavenly Physition for the curing of us VERSE 4. HE doth not say it is an unlikely thing hard or difficult but unpossible 1. God that is offended by sin and to be reconciled to us is a Spirit Bulls and Goats are fleshly things Psal. 50.13 2. God is most holy just and righteous there is no holinesse in Bulls and Goates 3. Man is a farre more glorious creature then Bulls and Goates created after Gods own Image endewed with reason and understanding yet the bloud of the wisest and holiest men in the world could not make satisfaction for sinne much lesse can the bloud of Bulls and Goates Yee are more worth than many Sparrowes so we are more worth than many Bulls and Goates 4. The Angels in heaven cannot take away sinne much lesse Bulls and Goates 5. As man had sinned so the bloud of man must bee powred out for the sin of man yea the bloud of such a man as knew no sin A sinner cannot satisfie for sinners therefore it became us to have such a High-Priest as was separated from sinners Neither was he to be a meere man but God and man the power of man is finite the power of God is infinite Therefore hee that delivered us from sinne offered up himselfe by his eternall Deity So that it is not the bloud of Bulls and Goates that can take away sinne but wee are purchased with the bloud of God Object Levit. 16.30 That is spoken sacramentally because that was a token and a signification of their clensing Object Rhemists The sacrifices of the Law before Christ could not take away sinne but the sacrifice of the New Testament since CHRIST 's death being an Application of it can take away sinne Sol. I but no creature can doe it neither before nor since CHRIST 's passion CHRIST yesterday and to day the same for ever Oh that this were effectually considered of us all Wee are redeemed from our old conversation by the precious bloud of CHRIST Our sins cost the bloud of the LORD IESUS Therefore let us take no pleasure in them David said of the water for the which three of his worthies ventured their lives this is the bloud of them c. Therefore hee would not drinke of it but powred it on the ground So as often as we are entised to sinne to drunkennesse uncleannesse covetousnesse c. Let us say these cost the bloud of the Sonne of God therefore though never so sweete let us not drinke of that water but hurle it away The love of CHRIST should constraine us to it Will any nourish a Serpent that hath killed his deere friend Sinne is the Serpent that killed CHRIST the friend of friends therefore let us not harbour him but hurle him out of doores Yet this bloud wherewith we are bought is little considered for all that wee wallow in sin still But they that belong to Christ will lay it to heart that it may be as a bridle to restraine them from sin As we are washed from our sins in the bloud of Christ no other bloud could do it so let us cast away sin keep our selves undefiled in this world that we may reigne with Christ in the world to come VERSE 5. 1. THe promised Messiah of whom David prophesieth in that Psalme for there bee sundry things that are peculiar to Christ and cannot be communicated to David 1. God required sacrifices of David but of this man he requireth none Psal. 40.6 2. This man was to supply the defect of the legall sacrifices and to fulfill the will of GOD perfectly for mankind this could not David doe Therefore this is a prophesie which David maketh of our Saviour Christ. Taking our nature on him In respect of his deity hee was in the world before but now he is in it too in respect of his humanity Ioh. 3.13 Eph. 4.9 yet he brought not his body with him from heaven 1 Cor. 15.47 Namely to God the Father Cruenta that were slaine incruenta Caphatsta thou takest no pleasure in He would have those sacrifices in the time of the Law as demonstrations of their obedience and monuments of thankefulnesse as Noah but now in the time of the Gospell hee will not have them 2. He would have them as types and figures for a time to represent the sacrifice of Christ to come but he will not have them as propitiatory for sin The only propitiatory sacrifice for the sins of the world is the Christ's body which is opposed to the others Hast thou fitted in all respects for me Here seemes to be an apparant jarre betweene St. Paul and David In the Hebrew it is aoznaijm Carithali boared Some think that the Seventy whom St. Paul followeth did at the first interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Hebrew and afterwards by the fault of the Printers came in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But there is no likelihood the Apostle would cite a corrupt glosse instead of the true interpretation In substance there is no difference betweene the Hebrew and the Greeke If God the Father prepared eares for Christ then a body For there cannot bee eares without a body so that both may stand very well save that the Seventy no doubt directed by the Spirit of God doth make the Prophets meaning more plaine which St. Paul layeth hold of because it fitteth his purpose to make an opposition betweene the Christ's body and the sacrifices of the Law The servant that would dwell with his master had his eare bored through with an awle Exod. 21.5 So because Christ offered himselfe as a servant to God the Father for our sakes it is said that he boared his eares
in token of that his voluntary service But hee could not have his eares prepared for the doing of the will of his Father unlesse he had a body Therefore the Seventie to make it more cleere sayes a body hast thou prepared for me wherein I should doe thee service and suffer for mankinde And because all the Sacrifices in the Law could not take away sin therefore was this body of Christ prepared by the Lord that should be sacrificed for the sins of the world No other sacrifice was able to make satisfaction to Gods justice for the sins of men Verse 10. There is joy when any man child commeth into the world but much more have we all cause to skip for joy at Christ's comming into the world Vnto us a child is given to us a Sonne is borne behold I bring you tidings of great joy sayd the Angel to the Shepheards when Christ came into the world The Angels sung at his comming which needed not to be redeemed by him and shall not we men sing for his comming for whose redemption he came into the world it had beene better for us we had never set a foot into the world if he had not come into the world Therefore let us praise God all the dayes of our life for his comming into the world When he commeth into the world that was the maker of the world For by him all things were made nay that which is more when hee commeth into the world that was the Saviour and redeemer of the world that reconciled the world to God and yet found no kind entertainment in the world he was rayled at spitted on buffetted whipped crucified he came into the world but the world received him not And shal we that be Christians imagine to find any kindnes in the world it hated the Head and wil it love the members no we must look to have a step-mother of the world as Christ had we must looke for crosses and afflictions in the world as he had As Christ came into the world so in the time appointed by the Father he went out of the world again and so must we There is a time to be borne and a time to dye as we came into the world so we must go out of the world Where we came we may know but where we shall go out we cannot tel Let us glorifie Christ while we be here that at our departure out of the world we may live with him in eternall glory He saith not so soone as he came into the world when he lay in the cratch but he said in the time of his humiliation in the world And how came he into the world after a base and ignominious manner borne of a poore woman affianced to a Carpenter that was brought to bed in a stable in the Inne where hee was laid in a Manger wrapped up in meane swadling clouts This was the manner of his first comming contemptible in the eyes of the world But his second comming shal be most glorious when he shall come in the clouds with all his holy Angels attending on him Now he came as a Lamb to be killed therefore he came meanely then he shall come as a Lion and a King to reigne for ever Therfore that shall be a glorious comming it shall be terrible to the wicked but most comfortable to us that be the wife of the Lord Iesus A true body made of a Woman the fruit of her Wombe as ours is not an aerie or phantasticall body as some Heretickes dreamed A body in all substantiall things like to ours differing only in one accidentall thing and that is sinne him that knew no sinne did God make sinne for us God ordained him a soule too The deity did not supply the office of his soule as Apollinaris did imagine he had a true soule too as we have wherein he suffered for our sakes my soule is heavy to the death But because the body is conspicuous so is not the soule and because he was to dye in his body he could not dye in respect of his soule therefore the spirit of God nameth that God hath ordained a body for every man but a more speciall and excellent body for our Saviour Christ a body conceived not by the conjunction of a man and a woman but extraordinarily by the Holy Ghost that being a most pure and sacred body not infected with the least spot and contagion of sinne it might be a propitiatory sacrifice for the sins of the world Ours are most wretched and sinfull bodies that because they are poysoned with sin must one day see corruption and bee consumed to dust and ashes Lazarus body did stincke when it lay foure dayes in the earth Ours in regard of sin are stincking bodies but Christ's was a most glorious body and for that cause saw no corruption Absalom had a beautifull body yet a wretched body Saul had a comely body yet a miserable body The body of the fairest Lady on earth is a vile body only Christ's was a glorious body The Martyrs bodies that were burnt for the profession of the Gospell were in some respect to be honoured because they were the Temples of the Holy Ghost and sealed up the truth of the Gospell with their bloud yet all their bodies joyned together nor the bodies of all the holy men in the world could make satisfaction for one sinne therefore God ordained Christ a body for this purpose to be offered up for the sins of us all As for our bodies let us labour to offer them up as a lively sacrifice to God in all obedience to him in this life that Christ may change them and make them like his glorious body in the life to come VERSE 6. THe reason why thou hast prepared this body for me is because in burnt offerings and sinne offerings thou hadst no pleasure These would not content thee therefore I come with my body into the world Supply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here he reckons up two other sacrifices used in the Law which God likewise rejected Loa shealta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sense is all one VERSE 7. FReely of mine owne accord as 1 Reg. 22.21 Isai. 6.8 as an obedient child sayes to his father loe I come father if it be to preferment a man will say loe I come but if it be to the Gallowes for another who will say loe I come Why because in the beginning of thy booke that mooved him to it that the things written of him might be performed Hebr. Bimgillath in volumine in the scrowle For the Bible with the Iewes as it is at this day was wrapped up in a scrowle not printed as it is among us Megillath of Galal volvere The Seventie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath bred diversity of interpretations Some referre it to the beginning of the Psalmes Psalm 1.2 whereas that is spoken of all the godly others to the first verse in all the Bible In the
by the sacrifice of his own body hath made satisfaction for our sins and hath reconciled us to God the Father that by his bloud alone wee have an entrance into the holy place this truth was revealed to them by the Holy Ghost this they once acknowledged and professed before all men but afterwards maliciously they oppugne this truth by blasphemous speeches rayling and reviling books and by all the force they can go about to suppresse it by fire and fagot treading under foote the Sonne of GOD and counting the bloud of the Testament as an unholy thing Paul was a blasphemer and a persecutor of the Lord Iesus Saul Saul why persecutest thou mee yet hee sinned not against the HOLY GHOST because hee did it on ignorance Peter sinned against his owne knowledge when hee denyed and forswore CHRIST yet he sinned not against the Holy Ghost because he did it on weakenes for the preservation of his life Malicious impugning of every truth of the Gospell is of the essence of the sinne against the Holy Ghost To malice a member of Christ a Preacher an Ambassadour of Christ as Ahab did Michâ—aiah is a grievous sinne a step to the sinne against the Holy Ghost yet not the sinne against the Holy Ghost That is a malicious oppugning of the truth it selfe As Saint Paul sayes of Alexander the Copper-smith that he resisted not his person but his preaching and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all his might Such a one was Iulian the Apostata that had beene a Christian baptised into the name of Christ in outward shew a zealous professour of the Gospell a publike reader in the Church of Nicomedia he and his brother Gallus together built a Temple to Mammas the Martyr This simulata Sanctitas proved duplex iniquitas Afterward in contempt of Christ and Christian religion he washed away his baptisme with bloud he was a scoffer and derider of Christ a cunning persequutor of the Gospell not by fire and sword but by sleights and devices because he thought open persequution would make Christianity more glorious In despight of the true God revealed to him in Scripture he worshipped the Gods of the heathen To the last gaspe hee spewed out malice against our Saviour Christ. When the arrow was in his side that gave him his deadly wound he took some of his own bloud into his hand threw it into the ayre and said Vicisti Galilaee c. and so dyed miserably Bellarmine sayes l. 2. de poen c. 15. there bee some among us that knowing the Scriptures and the Fathers yet sinne against their owne knowledge and that of malice to the truth But as for us we will not judge them An horrible sin Let us all take heed of it The damned commit not this sin for men may be damned for lesse sins If thou continuest in adultery unrepented thou mayest be damned nay the least sinne without repentance may throw us into hell but questionlesse they are damned that sin against the HOLY GHOST A sore punishment is reserved for them Therefore let us all beware of this sinne Let us bee thankefull to GOD for the Truth of the Gospell revealed to us let us make much of it Let us not quench the light of the spirit but nourish it in our hearts Let not the least thought against the truth finde any entertainment in us Let us never open our mouthes against it but blesse God for it and defend it by all possible meanes Let us say with that worthy Apostle we can doe nothing against the truth but for the truth yea let us be content if God shall see it good even to lay down our lives for the Truth Let us take heede how upon pride vaineglory or singularity we maintaine any opinion against the truth how upon malice we set our selves against the truth For by these degrees the Devill at the length may carry us into this fearefull sinne against the HOLY GHOST Let us not grieve the good Spirit of God any kinde of way but let us suffer our selves to be guided by him all the dayes of our lives that we never fall into this horrible sin nor be partakers of the punishment due to it but that wee may be preserved from it and all other sinnes and reigne with CHRIST our blessed SAVIOUR in the life to come There is an outward and an inward sanctification hee is not a Iew which is one outward but he is a Iew which is one within Iudas seemed to be a Saint yet he was a Devill Let us entreat the Lord to sanctifie our hearts as well as our hands our soules and consciences as well as our tongues That is true sanctification that beginneth at the heart and from thence floweth to all the parts and members of the body What should we doe with a faire and beautifull Apple if the core be rotten A straw for an outward glorious profession and if there be no truth in the inward parts Therefore let us desire God to sanctifie us in soule spirit and body throughout VERSE 30. The second argument is taken from a divine testimony containing in it the nature of God Where 1. The allegation of the testimony 2. The Application of it In the allegation 1. The manner how 2. The matter of the testimony alleadged which hath two branches the one out of Verse 35. the other out of Verse 36. If GOD bee a just judge and a severe revenger of all impiety even among his owne people then those vile wretches must not thinke to escape that tread under foote the Sonne of God But God is such a one Ergo. Quà m verax potens sit They that bee Christians must bee acquainted with God they must know him of what nature and disposition he is ye erre not knowing the Scriptures nor the power of God Heb. 9.11 If sitting in the lappe of the Church we know not God our condemnation shall be the greater Where hath he said it In the Scripture Moses was the pen-man of that booke out of the which this testimony is desumed yet it is God that speaketh in that booke God spake by the mouth of David by the mouth of all his Prophets Art thou desirous to heare God speake as who would not bee glad to heare the King speake but art thou desirous to heare the King of Kings speake come to the Scriptures and there thou shalt heare him speaking Which ought to enflame us with a love of the Scriptures and cause us to read and heare them with al reverence because not man out God speaketh in them What sayes he he thunders with a vehement voice Vengeance and retribution are mine What may none revenge but GOD Surely no by his owne authority The Magistrate may revenge for he carryeth not the sword in vaine But his throne is Gods throne his sword Gods sword his vengeance Gods vengeance no private man may revenge The King sayes White-Hall is mine the Scepter and Crowne of
England is mine and shall any goe about to wring them out of his hands The King of Kings sayes vengeance is mine and wilt thou wrest Gods sword out of his hand Take heede how thou doest it lest thou beest found a fighter against God Say not such a one hath angred mee I will be even with him ô saucy Merchant wilt thou intrude thy selfe into Gods office The second branch of the testimony The greatest part of Interpreters are of opinion that the Apostle alleadgeth this to his purpose indirectly by the way of consequent If God will bee avenged on the enemies of his people much more on the enemies of his Sonne They thinke that to judge his people is to judge the enemies of his people for his peoples sake But this is alleadged directly and to judge is put for to punish The Lord shall judge his owne people even so many of them as revolt from him the living God to dumb and dead idols That is the scope of the whole Chapter as yee may see from Verse 15 to this place and Saint Paul citeth Verse 21. Rom. 10. to prove the rejection of the Iewes Though they be his owne people whom he hath honoured with the Word and Sacraments that have given up their names to him and taken upon them the profession of his holy truth yet if they fall from him he will severely punish them Therefore those men that have beene enlightned with the Spirit of grace that have had CHRIST IESUS revealed to them and yet contumeliously despise that spirit count the bloud of the Testament a prophane thing and tread the Sonne of God under their feete undoubtedly they shall drinke deepely of the cup of Gods vengeance for vengeance is Gods and he will powre it in full measure on them It cannot bee denyed but that God is exceeding mercifull his mercy reacheth to the clouds is higher than the heavens his mercy is over all his workes There is not halfe a Psalme of Iustice but an whole Psalme of his Mercy The foote of that song is this for his mercy endureth for ever yea he is the Father of mercies of a great number of mercies yet for all that hee is just too As mercy is his so vengeance is his he is a Iudge as well as a Father As he is wonderfull kind and beneficiall to his people when they serve him so he will judge his people when they depart from him David said concerning the government of his house and kingdome I will sing of Mercy and Iudgement Wee sing of Mercy but we let Iudgement goe like bad Musitions wee leave out one part of the song wee harpe much on the string of Mercy but we never meddle with the string of Iustice. Though wee sweare be drunken commit adultery steale secretly from our neighbours though we make small reckoning of his word raile on it and the Preachers too yet God is mercifull ready to forgive our sins I but remember likewise that vengeance is his and he will judge even his owne people especially if with an high hand they sinne against him hee will wound the hairie scalpe of them that goe on in their sins The Scripture records examples of Gods vengeance as well as of Gods Mercie He threw the Angels out of heaven when they sinned hee drowned the whole world for sinne he rained fire and brimstone on Sodome he made Iesabel a filthy adulteresse though a Queene to be cast out of a window and eaten up with dogs If we know the truth and make no conscience to live according to the truth if we cause his Gospell to be blasphemed by our wicked lives especially if wee choake the truth revealed to us set our selves against it and maliciously despise the spirit of grace whereby wee were in some measure sanctified then the vengeance of GOD will light heavy on us Therefore let us thinke as well on Gods Iustice as on his Mercy VERSE 31. OVt of this divine testimony the Apostle inferreth a fruitfull conclusion shewing what use we are to make of this doctrine it must cause us to feare God Almighty An horrible thing to fall suddenly when we little thinke of it and deepely too into the wine presse of Gods wrath so much the word doth import Into what into the hands of the living GOD. Why God hath no hands therefore we need not feare falling into them True indeed God hath no part or member of a body as we have for he is a spirit yet for our capacitie it is adscribed to him By the hands of God in this place is meant the wrath power and anger of God Almighty As a master sayes to his servant take heede how you come into my hands againe so it is a fearefull thing to fall into Gods hands What is this God A living God that lives for ever not a dead and dumbe Idoll therefore there is no escaping out of his hands if we fall into them For the better explication of it know that GOD hath two hands The one is Manus protegens into thy hands I commend my spirit It is a comfortable thing to fall into these hands The other is manus puniens and that is double the one as he is Pater castigans so David chose to fall into the hands of God the other as he is Iudex vindicans and so it is a fearefull thing to fall into his hands The wrath of a King sayes Salomon is as the roaring of a Lion what is the wrath of the King of Kings An earthly King may be appeased with rewards and requests but his wrath if he be once angry as a Iudge cannot be appeased Some by violence may snatch thee out of a Kings hand which is stronger than he none can deliver thee out of Gods hands if thou beest his prisoner once looke for no Gaole delivery Thou mayest run out of a Kings kingdome but there is no running from GOD whither shall I flye from thy presence in any corner of the earth hee will finde thee out yea though thou haddest wings to mount up into the heavens he can fetch thee downe An earthly King lives but for a time at the length hee dyes but GOD lives for ever Therefore it is a fearefull thing to fall into his hands Yet men little consider this they imagine it is nothing to fall into Gods hands A servant had rather fall into Gods hands by making a lye then into the hands of his master by speaking a truth A number of desperate persons had rather fall into Gods hands by swearing and forswearing then into the hands of an earthly judge We make no account of Gods hands tush God sees it not or if he regard it he is a kinde God it makes no matter for falling into his hands yet it is a fearefull thing for though he beare long with thee in wonderfull patience and long suffering yet he will make thee beare in the end Therefore let us not wittingly and willingly
sayes S. Paul shall have troubles in the flesh Sometimes the wife hath a churlish Husband as Abigail had of Nabal Somtimes the Husband hath a crosse Wife as Iob had of his Sometimes they have both untoward children as Isaac and Rebekah had that made them weary of their lives We must looke for our afflictions in all conditions If we be not Bastards but Sonnes we cannot be without correction Let us intreat the LORD to give us faith wisdome and patience religiously to beare all his fatherly chastisements in this life that wee may have the inheritance of children in his eternall kingdome in the life to come Now follow two other arguments 1. From the lesse to the greater 9 10. 2. From the event and end of afflictions Verse 11. The first argument is 1. Propounded 2. Enforced Verse 10. it is propounded 1. Quoad terrestrem 2. Quoad coelestem patrem 1. If wee have quietly endured the chastisements of our earthly Fathers then much more should wee endure the castigations of our heavenly Father But wee have quietly endured the chastisements of our earthly Fathers Ergo. The assumption is set downe Verse 9. Then the force of the consequence is urged Verse 10. VERSE 9. FVrthermore Besides the consolation out of the Scripture even reason may move us to it Of our flesh the flesh is put for the body because it chiefely consisteth of flesh 1 Cor. 5.5 flesh and spirit are opposite Which corrected us when wee were Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 13.24 And we did not only take it patiently at their hands but wee reverenced them stood in awe of them were more loath to displease them revereri est cum timore honorem impendere Commonly those Parents are most reverenced of their Children that have wisely and orderly corrected them they that have layd the reynes on their neckes and suffered them to goe without correction are most despised and contemned of their Children afterwards Adonijah whom David would not displease displeased David afterwards Hee doth not say the mothers of our bodies they for the most part cocker their Children seldome or never correct them in wisedome and discretion but Fathers The Fathers are the greater correctours Shall wee not much rather subject our selves quietly to his castigations Father of Spirits From whom wee have the more principall part which is the soule or spirit We have our bodies also from him Thou hast fashioned me beneath in my mothers belly Yet these mediately by the seed of our Parents our spirits wee have immediately from God Num. 16.22.27 16. Zac. 12.1 Arist. l. 2. de gener animal c. 3. sayes that the soule comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extrinsecus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one God did not make the soule and another the body as the Manichees said He is the Father of our spirits ratione adoptionis regenerationis salvationis but here ratione creationis There is no comparison betweene these two Fathers 1. These are Fathers of one family of him is named the whole family Eph. 3.15 2. The name of earthly fathers are drowned in him Matth. 23.9 Children have no wit wisdome or experience therefore they submit themselves to their Fathers no more have we but from our heavenly Father Therefore let us subject our selves unto him Children are subject to many inordinate affections which makes them the more quietly to yeeld to the ordering of their Parents so are wee This is amplified by the benefit we reape by it and live Namely in his eternall kingdome being fitted for it by afflictions Though we submit our selves to the chastisements of our earthly Fathers wee cannot but live a while in this miserable world if wee beare his chastisements wee shall live for ever therefore let us doe it Soules are not a parcell of the Substance of God but created of God not traduced by the seede of our Parents Eccles. 12. Verse 7. Genesis 2.7 and 23. As the first mans soule came so doe all others 2. If they proceed from mortall seede they must be mortall and perish with the body Saint Augustine hath foure excellent bookes of it to Barnabas Petrus proselyt to Vincentius Victor 3. It comes either of the body of our Parents or of their soule if from the body it is mortall as that is if from the soule then either the Father conveieth his soule to his Sonne and hath none left himselfe or a part of his soule then the soule should be partible which a spirit is not Object Gen. 46.26 Exod. 1.5 There soules is put for persons Object Hebr. 7.9 Levi was in Abrahams loynes in respect of his body and soule too Christ only in respect of his body But Christ in this place is comprehended under Melchizedec not under Abraham Levi was there in respect of father and mother too Christ only in respect of his mother Object Then GOD should worke with fornicators and adulterers Sol. In the act of generation which is naturall not in the sin and violation of his Law A man steales seede and sowes his ground with it God sends him a good harvest yet God worketh not with his stealing When it is infused and how is scrupulous The soule is good when it is infused by God it is infected by the conjunction of it with the body As good wine put into a bad vessell A cleane man is infected if he come among Leapers VERSE 10. HEre he shewes the equity of the consequent by three dissimilitudes betweene our earthly and heavenly Father 1. They chastened us for a few dayes whyle we were Children during the time of our nonage when we come to mans estate they leave us to our selves they carry no longer such a strict hand over us as before Whereas the father of spirits hath a continuall care over us and holds us under his fatherly rod all the dayes of our lives Therefore we must never exempt our selves from his Chastisements 2. They doe it according to their owne pleasure which oftentimes is corrupt they erre in judgement and affection too Sometimes they correct for that they should not and leave that uncorrected which deserves correction oftentimes they correct in anger and fury doing that they repent of afterwards but Gods pleasure is alwayes good hee is most wise and knowes how to correct hee is not passionate and affectionate as these fathers are 3. They in chastening us oftentimes respect their owne ease and quietnesse their owne credite and commodity more than ours or if they correct us for our profit yet it is but for a temporall profit that we runne not into outrages in the world that we may lead a civill honest life among men that is the marke most Parents aime at Whereas the Father of spirits chasteneth us for our profit he himselfe standeth not in neede of us not only to make us civill men secundum moralem quandam honestatem but that we might be partakers of his holinesse that we might be holy in soule and body in
of condemnation This Iudge is rather the Father than the Son for of him hee entreats in the next Verse Though Christ be the sole Iudge secundum executionem Iohn 5.22 yet judiciaria potestas is in the whole Trinity chiefly in the Father There was an unrighteous Iudge Luke 18. but this is the righteous Iudge of the whole world Gen. 18. These Iudges are wise and learned it is meet they should be so Lactantius writes of a Iudge that was very learned and set forth divers bookes but they are all fooles to him the onely wise God These Iudges are subject to partiality for that cause the Iudges of Mars street were wont to sit in judgement in the night that they might not bee moved with the contemplation of the party This Iudge is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day and night These are mutable there is not a shaddow of turning in him These Iudges dye this remains for ever and ever this is He to whom we are come The name especially the sight of a Iudge is terrible especially to a malefactor The Great Men the Kings of the Earth cry out Apoc. 6. O ye hils fall on us hide us from him that sitteth on the Throne When Ahasuerus held forth his golden Scepter Q. Hester went boldly to him The King of Kings hath held forth the Scepter of his favour to us by his Sonne CHRIST IESUS Therefore wee may come with all cheerefulnesse to him because this Iudge now is become our Father 1 Pet. 1.17 When Foelix did but heare Saint Paul preach of the judgement to come he trembled We shall stand without trembling before the Iudge himselfe It is Gods office to judge There is one Lawgiver and one Iudge There be Iudges under God and the King for civill matters and wee must all judge and try the spirits whether they be of God or not Of apert and manifest things we may judge Wee may call a spade a spade a knave a knave a drunkard a drunkard c. but of secret things we may not judge The heart is a secret thing judge not rashly of that the number of GOD's elect is secret judge not then who shall be saved and who damned true sanctification is a secret thing many may be holy without that are not within as the Pharisees some holy within as the Kings daughter is all glorious within If a man or woman follow not the bent of thy bow if he make not as great an outward shew as thou shall he by and by be an unsanctified person This is too great rashnesse Who art thou that judgest another mans servant Shall one fellow-servant judge another Let us referre that to the Iudge of all Let us judge our selves throughly and we will not be such severe judges of others The next persons to whom we are come are certaine speciall members of the Church the Saints triumphing in heaven These quoad essentiam are spirits as yet they have no bodies quoad qualitates they are just and perfect To the spirits of just men Not to the pulling spirits in purgatory for there be none such Purgatorium sayes Erasmus est tertius locus quem ignorat catholica ecclesia Nor to walking spirits in Church or Church-yard they be figmenta or ludibria either the devises of politique Priests or the delusions of the devill that lying Spirit nor to the damned spirits in hell they be the spirits in heaven Not to the Angels of whom he spake before but to the soules of the godly assumed into heaven to the spirit of Adam Abel Patriarcks Prophets Apostles of all that have departed in the faith of Iesus 1 They are just clothed not foliis ficulneis but with the robe of Christs justice and righteousnesse while they were here and now covered with the white robe of immortality for ever They have primam stolam the first robe for their soules and they shall have the second for their bodies in the resurrection 2 They are perfect We are a perfecting they are perfected the body of sin is wholly abolished and the graces of the spirit perfected in them perfect in knowledge affection and life without spot and wrinckle We must not imagine to finde absolute perfection in this life Diogenes came with a Candle at noone-day to seeke for a Man neither by Sun-light nor Moone-light shall we finde a perfect Man Absoloms body was without blemish so is no Mans soule in this life In many things we sin all The just man fals seven times a day I doe not utterly dislike that commendation that is so frequent among us if it were not to the disgrace of another indeed hee is a good man a good woman but they have these blemishes these imperfections as Nazianzen observeth of them that were famous among the Heathen Solonis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covetousnesse Socratis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loving of boyes Platonis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gulosity Diogenis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scurrility So may we of all Christians they have one blemish or other Noah had a staine of drinking Abraham of dissembling David of adultery and murther S. Peter of deniall of Christ S. Paul and S. Barnabas of contention As the Psalmist sayes there is none good no not one so there is none perfect no not one If ye will have perfect men and women ye must goe to heaven for them there be none on the face of the earth Nostra siqua est humilis justitia recta forsitan sed non pura The vertue that is in a just Man hactenùs perfecta nominatur ut ad ejus perfectionem pertineat etiam ipsius imperfectionis in veritate agnitio in humilitate confessio S. Aug. cont duaes Epist. Pelag. l. 3. c. 7. Our perfection is an unfained acknowledgement of our imperfection and an humble confession of the same Indeed Hezekiah lying on his death-bed as he thought was bold to put God in remembrance that hee had walked before him in truth and with a perfect heart 2 Reg. 20.3 The Seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet in the Hebrew it is Lebab shalom with a peaceable heart because there was no hypocrisie in him but a sincere desire to please God Yet he came short of that perfection which the Law requires There may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plenitudo but not perfectio Apoc. 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Weaver may fill his cloth yet there may be defects in it Zachary and Elizabeth walked in all the Commandements of God without reproofe A wonderfull commendation 1. They did not goe but walked on without ceasing 2. Not in their owne phantasies but in Gods Commandements not in some but in all and so as they could not be reproved for it They walked in all yet in all imperfectly There is perfectio partium graduum An infant hath all the parts of a man but not the breadth and stature of a man So they walked
in all yet not perfectly in all and they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unreproveable before men but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without sin before God as Iustin Martyr fitly answers it S. Paul sayes Let us that be perfect Phil. 3.15 yet Vers. 12. he professed he was not already perfect It is spoken not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not simply and absolutely but comparatively An old beaten souldier may be said to be a perfect warriour in comparison of a fresh water Souldier Or we may be said to be perfect in voto conatu in desire and endeavour tanquam viatores cursores non assequutione tanquam comprehensores As they that run still in the race with all cheerefulnesse but have not yet attained to the gold Comparatè non absolutè Alas we know in part we beleeve in part like Grammar-schollers that learne their part every day There was a Noble Matrone called Florentina that wrote to Aug. to be resolved of her doubts presuming that he could teach her any thing That holy man was angry with her for it and in the winding up of the Epistle concludes Haec scripsi non ut Doctor perfectus sed cum docendis perficiendus not as a perfect Doctor as it pleaseth you to terme me but as one that is to be perfected with them that are to be taught Let the like humility be in us all Hierome to Eustochium Epist. 27. sayes Hebraeam linguam ab adolescentia summo cum sudore labore ex parte didici She counted him a great Hebrician yet he sayes he learned it with great sweat and labour onely in part We are but Hebricians in part Grecians Latinists in part Philosophers Rhetoricians Logicians Divines but in part Therefore let us be proud of nothing Yet a wonder it is to consider how some have passed their bounds and limits There was one Rontigernus Elguensis a bastard that said he was equall in chastity with the Virgin Mary that is not so much to be admired The Gnostici avouched that they were Apostolis ipso Christo sapientiores Iren. l. 2. c. 54. The Valentinians that they were Deo meliores Aetius that he knew more of God than he himselfe did as Epiphan reporteth of him Some of the Papists say they can perfectly fulfill the Law of God yea they can doe more than the Law commands they can doe workes of supererogation Therefore they may challenge not only a perfection but superperfection to themselves This doth argue that they be too highly concetied of themselves The young Students at their first comming to the Vniversity at Athens seemed to themselves to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wise men after a while when they looked better into themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovers of wisdome In processe of time they became a peglower 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but verball Rhetoricians no soundnesse in them In fine that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meere fooles and idiots So would it be with us in Christs Schoole if we had a true sight of our selves and our imperfections Alas all that we have is imperfect we know but in part we love but in part our learning in humane sciences in the Scriptures is but in part Semper hic Deus doceat sayes Hierome semper hic homo discat This must be as a hammer to crush in peeces the pride of us all We may thinke highly of our selves for our good actions but the bright eye of GOD's justice beholds many blemishes in our best actions We are like to imperfect buildings something is wanting The holiest of all are like the picture of Venus begun by Apelles but not perfected like coates halfe made and halfe unmade Therfore there is no cause why we should be proud of our selves When we have done the best worke of all let us knock on our brests with the publican and say ô God be mercifull to mee a sinner forgive the manifold imperfections thou findest in my belt actions and bury them in the grave of the obedience of CHRIST IESUS Pythagoras his friends did so admire him that they sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the words of GOD Laert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divinely carried by GOD so as none can come neere him These and such like commendations are to be abandoned These may suffice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well wisely truely Plut. de aâ—dit We cannot be perfect till we come to heaven when we dye then we shall be perfected and not before Luk. 13.32 We are come to their spirits but where be their bodyes then They sleepe in their graves as in beds but shall bee wakened at the day of judgement then those that sleepe in IESUS will GOD bring with him and then we shall meet with them too Hier. de locis Hebraicis sayes that the foot-steps of CHRIST ascending into Heaven in the Mount of Olives were still to bee seene in his dayes to signifie that as CHRISTS body is in Heaven so ours also shall be there Solus Christus intravit coelu sed totus Christus intrabit coelum Bern. p. 378. B. Securi estote caro sanguis sayes Tertul. Vsurpastis enim coelum in Christo. The Head is in heaven the body shall be there the Vine is in heaven the branches shall be there the first fruits are in heaven the second shall bee there the husband is in heaven the wife shall be there too Let us provide that our spirits first go to heaven where be the spirits of these just and perfect ones and questionlesse our bodyes shall follow after VERSE 24. THE last person to whom we are come yet not the least is our SAVIOUR CHRIST by whom wee have accesse to all the rest Where 1 there is nomen his Name 2. Officium his office 3. Fructus officij the fruit of his office His Name is IESUS dulce nomen Iesus sayes Bern. in Cant. Ser. 15. Mel in ore melos in aure jubilus in corde honey in the mouth melody in the eare joy and exultation in the heart Melius est mihi non esse sayes August medit ca. 39. quà m sine Iesu esse melius est non vivere quà m vivere sine vita I had rather bee in hell with Iesus then in heaven without Iesus if it were possible Let us labour to have our part in Iesus 2 For His office he is the Mediator there is an old covenant and a new they be both graphically described Ierem. 31.31 The old covenant was this hoc fac vive doe this and live Gal. 3.10 cursed is he that continueth not in all things written in the booke of the law to doe them This was a sowre Covenant The new Covenant is Crede in me vive Ioh. 3.18 this is a sweete Covenant Moses was the Mediatour of the law Gal. 3.19 Epiphan and the Greeke Scholiast interpret it of him by his hands the two Tables of the law were transmitted to the
let us annexe workes to our faith The Lord makes us perfect in workes that our election may be sure He doth not pray to GOD to make them perfect in some good workes but in all As he sayd homo sum humani nihil à me alienum puto So let us say Christianus sum nullum Christianum opus à me alienum puto Herod did many things but because hee did not all he was not saved Heere some trees bring forth Peares some Plumbes some Apples some Almonds There is no tree that bringeth forth all fruit But every Christian must be as a tree planted by the rivers of waters that bringeth forth all fruit We must be ready for every good worke wee must have prayers and almes deedes zeale meekenesse humility patience we must abound in every good worke 3 He doth not say the Lord cause you to begin in every good worke but God perfect you c. We must labour to aspire to perfection daily more and more as Iac. 1.4 So let zeale patience c. Let every grace have his perfect worke Vsus promptos facit use makes perfectnesse scribendo disces scribere use thy selfe to writing and in the end thou shalt write well use legs and have legs so use thy selfe to good workes and be perfect in good workes Milo by using to carry a Calfe when it was young did beare it when it was old So let us exercise ourselves in good workes from our youth as the young man sayes at the length it will bee easie to attaine such a perfection as is acceptable to God Let us use our selves to pray as Daniel did morning and evening Let us use our selves to reading of the Scripture as the Bereans to Preaching as Christ to fasting as Anna to give to the poore and needy as Dorcas and Cornelius At length we shall attaine to some perfection in them c. This is amplified 1. By the rule whereby our workes must bee framed that is the will of God Christ sayd not my will but thine be done So must every Christian say our will is to live at ease to wallow in pleasures to take the Tabret and Harpe to eate the Calves out of the middest of the stall to rejoyce with the instruments of Musicke Our will is never to taste of any misery to have no losses crosses sicknesse if possible not to have our finger ake But let us entreat the Lord that wee may doe His will to say with them Acts 21.14 The will of the Lord be done 1 Thes. 4. The will of God is your sanctification The Lord so perfect us to every good worke that we may possesse our vessels in holinesse and honour that we may serve Him in holinesse and righteousnesse all the dayes of our life 2 It is amplified by the manner of our working That which is well pleasing in his sight not for any worthinesse of ours but through Iesus Christ in whom God is well pleased with us for without him we can please God in nothing Cain and Abel both offered Sacrifices yet God was pleased with Abel not with Cain The Pharisee and Publican both praied in the Temple yet the one was heard and the other was not Why because one was in Christ not the other Let us desire the Lord to accept of our poore and imperfect workes for the worthinesse of Christ in whose name they are presented to him He concludes with a doxologie a song of praise and thankesgiving to Christ the great Shepheard which is God above all blessed for ever to him be glory for ever and ever He it is in whom wee were chosen before the foundation of the world in whom is our life breath and being He it is that in unspeakable love came downe from the pallace of heaven into the dunghill of the earth for our sakes that vouchsafed to take flesh of a woman for us to be borne in a Stable layd in a cratch to endure the speaking against of sinners to be called Beelzebub a bibber of wine a friend of Publicanes and sinners to be blindfolded buffetted spit upon cruelly whipped to be pittifully nailed hand and foote to the Crosse to susteine the wrath of his Father to dye to be buried to rise againe to ascend into heaven there making intercession for us therefore to him be praise for ever and ever He it is that though he bee absent in body yet hath not left us Orphanes poore fatherlesse children he hath given us his spirit to be a father to us to guide us into all truth an heavenly Comforter to comfort us in all distresses to seale us up to the kingdome of heaven He hath left us His Word the foode of our soules the sword of the Spirit to defend us from all enemies of our salvation Hee hath given us the Sacrament of His blessed Supper as a perpetuall memory of him wherein we may daily see him the bread and wine are as pledges of his body and bloud that we may eate him spiritually be one with him and he with us He it is that hath given us his Angels to pitch their tents about us to take our soules at our dying day and to carry them into the kingdome of heaven Therfore let us say with cheerefull hearts to him be praise worthy is the Lord Iesus the great Shepheard of the sheepe to receive all honour and glory prayse power and might now and for ever Amen VERSE 22. 1 AN admonition Suffer the word of exhortation 2. The reason which is taken from the brevity In admonitions I have beene briefe hee spent but three Chapters in them therefore take them the more patiently Such is the pride and perversenesse of our nature we cannot abide to be told of our faults like gauled horses wee are ready to winch and kicke at it Therefore this caveat is very needfull Suffer your selves meekely and quietly to bee reprooved for your sinnes Suffer the Preacher to tell you of your covetousnesse your pride malice c. of your drunkennesse fornication and adultery of your negligence in comming to Church of the little care that is had for the good of the Towne every man is for himselfe none for the Towne Suffer your selves to be admonished of these things it is good for you Ye suffer fooles gladly sayes Saint Paul yee suffer stage players to tell you of your faults and ye laugh at it and will ye not suffer Preachers ye suffer the Physition to give you sowre potions yee send for him and reward him for it and will yee not suffer the Physition of your soules to bee sharpe with you for your salvation Ye suffer Chirurgions to cut you and will yee not suffer us to lanch the soares of your sins that the corrupt matter may issue out Suffer the words of exhortation and magnifie God for them Blessed be thou and blessed be thy counsell sayd David to Abigail So when the Preacher tels us of that which is amisse and exhorts us to
goodnesse let us not fret at it carry a spight against the Preacher but let us say blessed be thou ô man of God and blessed be thy Counsell blessed be God that sent thee to us c. Thus we should suffer even with thankesgiving the word of exhortation The reason is because he hath beene briefe in it I have not beene long rubbing of your soares I have told you of it in a word Therefore suffer it rather Yet now adayes some unwise hearers commend longitude hee stood upon it long againe and againe he was an houre two three houres peradventure he might have spoken as much in a quarter of an houre A wise and pithy brevity should be more welcome to us if wee were judicious hearers Suffer them that wisely in a few words in the spirit of love and meekenesse exhort you to that which is good VERSE 23. GOod newes He is set at liberty that is loosed Timothy which by the mother is an Hebrew Acts 16.1 he was in bonds somewhere though it bee not expressed in 〈◊〉 Scripture for the which they sorrowed therefore he signifies 〈◊〉 to them With whom if he come shortly I will see you Why he was in bonds at this time Heb. 10.34 1. He might 〈◊〉 there bonds past not present 2. This may bee spoken with a â—â—cret condition understood though not expressed If I bee deâ—â—vered too When we heare of the deliverance of our brethren out of any â—anger wee should be glad of it If the foote bee delivered of a â—orne that was in it the head rejoyceth at it Wee are members 〈◊〉 of an other let us rejoyce at the deliverance one of another Doe 〈◊〉 heare that any was greivously sicke and is delivered let it doe 〈◊〉 hearts good Doe we heare of the delivery of any Christians 〈◊〉 of the hands of the Turkes Papists and other enemies of the â—ospell let it be joyfull and acceptable to us To this end would 〈◊〉 have them to take knowledge of Timothies deliverance and so â—ould we doe VERSE 24. WHom they should salute 2. From whom they should receive salutations 1 Their Spirituall Rulers and Governours then 〈◊〉 whole body of the Church Not onely they in Rome but in all â—ie that professe the Gospell of CHRIST Salutations are 〈◊〉 of love now the Ministers and Preachers of the Word are be love above common Christians we should have them in sinâ—â—r love for their worke sake therefore they are to bee saluted 〈◊〉 others If ye send Commendations to a Towne especially member the Minister Salute all unlesse they be professed eneâ—â—es to CHRIST and the Gospell bid them not then God speede â—therwise salute all but chiefely them that have the oversight of 〈◊〉 people they must have the first place in our salutations VERSE 25. HEE concludes with a blessing The grace of our LORâ— IESUS CHRIST that is the love and favour oâ— Christ be with you all Amen Even so in the shutting up of this Epistle doe I take my leavâ— of you Many excellent points of Doctrine many necessary anâ— profitable exhortations have beene delivered to you out of it it 〈◊〉 even the body and marrow of religion Now the Grace of GOâ— bee with you GOD give you grace from His Spirit to think on them to practise them to His glory in this life that yee maâ— bee partakers of His everlasting glory in the life to come Amen A COMMENTARIE VPON The second Epistle of St. IOHN VERSE 1. THat these two Epistles be S. Iohns as well as the former the similitude of style and of affection doth evince the style is S. Iohns and they be written with S. Iohns affection The three Epistles differ thus In the first he entreats of the love of God and our neighbour joyntly together In the second of that to God more specially by it selfe In the third of our love to our neighbour more particularly The first was written to all Christians in genreall the second to a woman the third to a man The parts of this Epistle are these 1. The inscription of it 2. The contents of it verse 4. The inscription conteines a description in the 2 former verses a precation in the third In the description 1. He describes himselfe which is the writer 2. The persons to whom he writeth he describes himselfe by his office The Elder the persons to whom he writeth are the mother and the children He describes the mother severally 1. By her inward estate elect 2. By her outward a Lady He describes them both joyntly together by his entire love to them which is first averred in regard of himselfe 2. Enlarged in regard of others in this verse 3. Illustrated by the procreant cause of it in both verse 2. THE ELDER THere was another called Iohannes presbyter Iohn the elder to whom some ascribed both these Epistles So writeth Hieronymus de viris illust yet he himselfe is not of that opinion Nay citing a testimonie out of these Epistles he doth in plaine termes attribute them to S. Iohn the Evangelist Clangat tuba Evangelica filius tonitrui quem Iesus amavit plurimùm qui è pectore salvatoris doctrinarum fluente potavit Let the Evangelicall trumpet sound the Sonne of thunder who from the breast of our Saviour drunke in abundantly as it were rivers of heavenly doctrine He doth not entitle himselfe an Apostle but an Elder 1. Because he speakes not with authority like an Apostle but talkes with her familiarly as a father with his daughter 2. Because he was knowne throughout all Asia after a kinde of excellencie by the name of Elder He hath the title of an Elder 1. for his age in outliving all the Apostles 2. for his Wisedome that commonly accompanieth old age the Senate was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an assembly of auncient men 3. for his grave and discreete carriage 4. and chiefely for his office in the Church Ministers are usually called elders St. Paul left Titus in Creta to ordaine Elders in every Citty The Elders that rule well are worthy of double honour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a young plant may not be made a minister but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a young man may Though he be a young Timothy yet he is an Elder and to be honoured for his office much more the reverend Prelats of the Church Alexander the mighty Monarch did great honour to Iaddus the high Priest Constantine the religious Emperour esteemed highly of the Bishops at the Councell of Nice he made them his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he would have them sit downe by him and placed them at his owne table Valentine the Elder called Ambrose his father Ambr. de vita valent Valentine the younger though an Arrian rose up to him in token of reverence when he came into the consistory No doubt but this Laay honoured Iohn with her heart so ought wee to doe the Elders of the Church If they be
never looke backe but continue with him to the end That this is the native meaning of it is apparant by the words following wherein he corroborateth his exhortation For many deceivers are come into the world which will supplant you if they may therefore walke on stedfastly in the truth VERSE 7. 1. HE warnes them of false teachers 2. He armes them against them verse 8. In the warning 1. There is a signification that they become 2. A marke whereby to know them being come 3. An application of that marke For the former 1. There is the qualitie of them that be come they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 planing subtile cheating deceitfull fellowes they will deceive you with fine words and nise distinctions 2. Here is the quantitie of them They be not a few but many Many Beares many Lions many Foxes If they were but Waspes and Bees yet being many they might scare us and make us circumspect much more these 3. They be not to enter but are already entred 4. Into this wicked world which is a receptacle of good and bad I will give you a marke whereby ye shall discerne them They confesse not that Iesus Christ is come in the flesh and so subvert the very foundation of Christianity There be divers kindes of them Some deny that Christ is come in the flesh at all as the obstinate Iewes whose eyes the god of this world hath blinded Some confesse him to be come in a kinde of flesh yet not in true but in phantasticall flesh as Marcion whom Tertullian eloquently confuteth 1. The Angels appeared in true and solid flesh Abraham washed their feete they tooke Lot his wife and two daughters by the hand and lead them out of the city and doe ye thinke that the Sonne of God would dissemble and deceive the world with phantasticall flesh 2. He was borne of a woman he did not passe through a woman as water through a channel He came not out of her wombe transmeatorio but genitorio more not as one that passed through her but as one that was begotten of her The fruit of her wombe ut homines nascerentur ex Deo primò ex ipsis natus est Deus That men might be borne of God God was first borne of men We are commonly borne of a man and a woman He was singularly borne of a woman without a man 3. If his birth were phantasticall then his death was phantasticall then they are not to be blamed that killed him 4. If his humanity was phantasticall then we may justly imagine that his Deitie was phantasticall too Quomodo verax habebitur in occulto qui fallax repertus est in aperto How shall we beleeve him in that which is secret when he was deceitfull in that which is open Againe Some confesse him to have a true body but no soule as Apollinaris His Deity supplied that whereas he saith My soule is heavy even to the death Father into thy hands J commend my Spirit But let us acknowledge with thanksgiving to his Majestie that he is come in the flesh God manifested in the flesh seene of Angels beleeved on in the world ascended into glory Worthy then is the lamb that was borne and killed for us to receive all honour and glory praise power and might for ever Magna misericordia Domini nostri Iesu Christi Great is the mercy of our Lord Iesus Christ. Factum esse eum propter nos in tempore per quem facta sunt tempora that he which made time would be made for us in time that he which made man would be made man least that should have perished which he made Then he applies the marke to them before mentioned This is a deceiver and an Antichrist But why doth he change the number Why doth he not say these be the deceivers and Antichrists Catharinus supposeth he doth it to point out the devill qui est verus primus maximus Antichristus who is the true first and chiefe Antichrist that needeth not the alteration of number is frequent in all Authors There were many Antichrists in the Apostles dayes as forerunners of that great Antichrist in time to be revealed That shall sit in the Temple of God and exalt himself above all that is called God VERSE 8. HItherto he hath warned them of false teachers now he armes them against them 1. He wisheth them vitare errorem to eschew their errors 2. Fugere communionem to flie their communion and society verse 10 11. In the former 1. The Caveat then the reasons the caveat look to your selves and looke narrowly too with both eyes with all the circumspection you can We must looke to others too For no man liveth to himselfe none must say with Cain Am I my brothers keeper We must looke to our brethren too yet first and principally to our selves because every one of us must give an account of himselfe to God A traveller must looke to him that travells with him but chiefely to himselfe we must rather be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops over ourselves then over others that is condemned by S. Peter yet some there be that spend more time in other mens Diocesses than in their owne in looking to others than to themselves Multi multò sciunt scipsos nesciunt alios inspiciunt seipsos negligunt Many know much and know not themselves they looke upon others and neglect themselves This caveat he doth enforce by 4. Reasons 1. A damno from the losse 2. A praemio from the reward in this v. 3. Ab incommodo from the discōmoditie 4. A commodo from the commodity in the next He doth not say ye but wee including himselfe in the number the best of us all have neede to be vigilant that we lose not the things for which we have wrought namely the joyes of heaven for the which we have wrought by prayer and fasting by reading of Scriptures by hearing of Sermons and divine Service by a patient suffering of divers afflictions and shall wee now through negligence lose them We must worke for the meate that endureth to life everlasting We must not be idle not unfruitfull in the excellent knowledge of Iesus Christ. Wee must worke for heaven not to purchase it that hath Christ done with his owne precious bloud but to confirme it to our selves Goe worke in my Vineyard Worke out your salvation with feare and trembling But let us so worke that wee loose not our working be faithfull to the end and I will give thee the crowne of life Ye are they that have continued with me in my temptations therefore I appoint to you a Kingdome Without continuance no Kingdome A traveller loses his labour though hee have gone 40 or 50 mile if he goe not on to the end of his journey Marriners lose that which they have wrought unlesse they worke till they
able to encounter with the enemie Isaac waxed mighty in a strange country encreased and was exceeding great he had flockes of sheepe heards of cattle and a great houshold even so much as the Philistines had envie at him Iacob with a staffe passed over Iordane but returned with great substance God gave to Salomon that which hee asked not riches and honours so as among Kings there was none like him in all his dayes hee had 1400 charrets and 12000 horsemen hee gave silver in Ierusalem as stones and Ceders as wild figtrees Iob had 7000 sheepe 3000 Camels 500 yoke of Oxen 500 she Asses insomuch as he was the greatest man in all the East-Country Hester of a poore banished maide fatherlesse and motherlesse became a Queene Daniel was made the third man in the Kingdome hee plucked Ioseph out of prison and made him ruler of Egypt hee tooke David from the sheepe-coates and sent the Scepter of Israel into his hand All that the just man takes in hand shall prosper here S. Iohn wisheth that Gajus may prosper so we are if it stand with Gods good liking to wish to all our friends for then they have greatest opportunity to honour God and to doe good to others Indeede prosperity sometimes proves hurtfull Ease slayeth the foolish and the prosperity of fooles destroyeth them It is sayd a thousand shall fall at thy side and ten thousand at thy right hand that is as Saint Bernard interprets it a thousand fall in adversitie which is as the left had but ten thousand in prosperitie which is the right hand and as Galen observed plures occidit gula quam gladius surfetting and drunkennesse hath killed more than the sword In adversitie wee are humble in prosperitie wee are proud in adversitie we pray in prosperitie we play in adversitie we seeke God in prosperitie we forget God All the while that David was in persecution and in wars hee was a chaste man when hee came to take his ease and to walke idly on the roofe of his palace then he was caught in the snare of adultery Solomon was drowned in the Ocean of his prosperity Solus in divitiis fuit solus egregie corruit None swimme in such a Sea of riches and honour as he did and none suncke more egregiously than he did they stand upon slippery places and they slippe ere they be aware therefore wee had neede be suters to God especially to keepe us in prosperitie Yet if it hurt the fault is not in it nor in God that sent it but in our selves that abuse it as if a friend should give a man a brave and excellent sword and he should kill himselfe As for his estate he wisheth that he might prosper so for his body he wisheth that he may be in health which in it selfe is an invaluable jewell Sed carendo magis quam fruendo we know not how to prize it but when we want it 1. When a man is sicke he can doe nothing so well as in his health we cannot pray so well paine draweth us away we cannot reade we cannot goe to Church we cannot follow the workes of our calling so conveniently we cannot visite our friends as the Virgin Mary did Elizabeth 2. Sinne puls sicknesse upon us because all have sinned all are sicke at one time or other in some measure or other Behold hee whom thou lovest is sicke S. Augustine malleus haereticorum the hammer of heretiques was so bruised with the hammer of sicknesse that he could neither walke stand nor sit But God in mercy hath provided remedies for it learned and expert Physitians the vertue of sundrie hearbes and simples to restore us to health againe 3. A sicke man is a prisoner confined to his bed or house a man that hath his health is at liberty to goe where hee will yet in the Lord. 4. What is wealth without health Nec domus aut fundus non aeris acervus auri Aegroto domini deducunt corpore febres though thou hadst the riches of Croesus yet they could not rid thee of an Ague so displeasing is sickenesse so pleasing is health therefore if it bee the will of God let us wish it to our selves and to our friends too This is illustated a pari from the like in his soule thy soule prospereth well that growes up in the graces of the spirit so prosper thou in thy estate and in health of body here is a lively description of a happie man in this life a good outward estate mens sana in corpore sano a sound minde in a sound body The soule is the principall animus cuiusque est quisque the soule is the man the soule is the workman the body the toole wherewith he worketh the soule is a spirit the body a lumpe of flesh the body is from the earth the soule from heaven the body we have by mediate generation of our parents the soule by immediate infusion from God they are the fathers of our bodies but he is the Father of spirits the body is mortall and dyeth the soule immortall and liveth for ever the body when we be dead lyeth by the wals as a thing of no reckoning is put into the grave among wormes the soule is taken up by the Angels and carried into Abrahams bosome yet generally we are all for the body nothing for the soule that shall be well clothed that shall fare daintily lie softly We have no care to clothe our soules with the fine linnen of the Saints which is Christs righteousnesse to feede it with the bread of life that came from heaven to lay it one the soft bed of a sweet and excusing conscience If the body be sicke there is sending for the Physitian the soule may be sicke of the dropsie of covetousnesse of the swelling tumor of pride of the consumption of envie no seeking to the heavenly Physitian for the curing of it The body saith Chrysost. is not wholly to be neglected that thou maist have a good wagon for thy soule a good governor for thy ship a good souldier to fight for thee but thy soule is farre more to be respected Otherwise thou art like a man that sets forth his maide bravely and suffers his wife to goe basely What discretion is it to give all to the body nothing to the soule What pitty is it ancilliam reficere ac dominam interficere To fat the body and to kill the soule This is no charity but iniquity no mercie but cruelty no discretion but confusion above all let us care that our soules may prosper as did Gajus his soule VERSE 3. WE have had the entrance Now to the matter of the Epistle Where 1 there is the substance of it 2. The conclusion of it The substance hath two branches a Commendation an Admonition v. 9. He commends him for two vertues that glistered in him the one is Sincerity v.
So the graces of the spirit clense us from many sinnes which are the corruptions of the soule 6. Oyle swims aloft above all other things it will have the preeminence above all liquid things So the oyle of the Spirit carries us aloft makes us to have our conversation in heaven 7. Oyle makes the lampe to burne the five foolish Virgins went to buy oyle for their lamps So the oyle of the Spirit makes us to continue burning in zeale and all good workes 8. Oyle makes a man chearefull he hath given him oyle to make him a cheerefull countenance when men would looke cheerefully they annoint their faces with oyle So the graces of the spirit infuse unspeakable cheerfulnesse into the faithfull for this cause it is called the oyle of gladnesse none so merry none so cheerfull as they that bee anoynted with this oyle There was great joy in Samaria when this oyle came to the City when the Gospell of Christ was planted among them The Iaylor rejoyced with all his household that by Saint Pauls Preaching he believed in God the Christians in the Primitive Church being for the most part poore folke eate their meate with gladnesse and singlenesse of heart praising God This oyle makes us exceeding cheerefull in all estates and conditions Sometimes indeed we have cause of weeping for our selves and others Saint Peter wept bitterly for his denyall of Christ. There be some of whom I tell you weeping yet this cheerfull oyle of the Spirit comforts us in the middest of all calamities whatsoever in Sicknesse poverty in the losse of goods and friends too yea in the houre of death it selfe David was in a pittifull taking the City was burnt wherein he was his wives taken prisoners the people ready to stone him yet having this oyle in him he was of a cheerefull heart It is said of him yet David comforted himselfe in the Lord his God Some are afrayd to become strict livers because they suppose there is no mirth in that way Christians must be ever weeping with Heraclitus they may not goe to the Taverns and Ale-houses they may not bee dancing skipping and rejoycing as other men yes verily they that be right Christians anointed with this oyle of the Spirit are the merriest men in the world they may in some respect though not as he did be alwayes laughing with Democritus There is no peace saith God to the wicked if no peace then no true joy they may be merry in their cups as Belshazzar was but the soundest mirth is among the godly that are anointed with this oyle of gladnesse Come Warre peace health sicknesse death life they are merry in the Lord ready to sing as the Swanne doth at the sight of death What a joyfull man was Saint Paul when he was in the Lions mouth at Rome I am now ready to be offered henceforth there is laid up for me a Crowne of righteousnesse Therefore let us intreat the Lord to anoint us with this oyle of gladnesse it surpasseth all the joy and mirth in the world All the faithfull have some of this oyle but Christ is anointed with it above us all Semper excipio Platonem said hee So when we talke of rare and excellent men we must say we alwayes except our Saviour Christ. Noah was a famous man Abraham a notable man Moses David Salomon were of great renowne Peter Paul Thomas were adorned with singular graces yet Christ is many degrees above them As he sayes of a good huswife many women have done valiantly but thou surmountest them all So though many of GODS children were beautified with the oyle of the spirit yet CHRIST surmounts them all he is annointed above his fellowes they were as starres he as the Sunne Therefore let us all doe reverence to him we are Saints but he is Sanctus Sanctorum and of his fulnesse we all receive The principall scope of the place is this CHRIST is above all above all men above all Angels above all creatures whatsoever Which must needs bee a pillar of singular comfort for us to leane upon that the King and protectour of the Church is the high mighty and eternall God all stoope to him Let Satan spew out the Sea of his malice against us let his instruments rage never so much let the cruell and bloud thirstie Iesuits be continually plotting against us as out of all question they are never idle yet let us not be dismayed CHRIST our head and keeper is above all he hath all power in heaven and earth hee sits in the high tower of heaven sees all their doings and laughs them to scorne This doctrine concerning the deity of CHRIST in the pressing whereof the Holy Ghost is so large and ample is not lightly to bee passed over let us all apply it to our owne hearts that it may bee a bultwarke to us in the time of need that seeing he is God blessed above all for ever and ever so we may boldly put our trust in him in this world count our selves safe under the shadow of his wings and reigne with him in the world to come VERSE 10. AN other Argument from the Creation of the world Christ is the maker of heaven and earth therefore GOD Ier 10.11 Psalme 102.25 This Psalme intreateth of the deliverance of the Church out of captivity in Babylon of the re-edifying of the Temple and the repairing of the Walls of Ierusalem which is further to bee applyed to our deliverance from sinne to the building up of the Walls and Temple of the Church whereupon the Psalmist converteth his speech to CHRIST the true instaurator of the Church Lord to whom all Creatures are subject as servants to their LORD In the beginning therefore CHRIST was before that beginning Io. 1.1 Before Abraham was I am Io. 8.58 CHRIST is the beginning of the world who was before it had a beginning Layd the foundation of the earth made it firme sure and solid so as it cannot be moved contrary to those Philosophers that are of opinion that the heavens stand still and the earth moveth though it cannot be discerned with the eye And the heavens i. all the heavens the firmament and the ayre are the workes of thy hands it is a metaphor borrowed from Carpenters and Masons else God hath no hands CHRIST in setting up the building of the world observed an other order then earthly Artificers When they goe about to build they lay the foundation first and set on the roofe afterwards for they cannot build otherwise but this celestiall builder made the roofe first and the foundation afterwards first he spread forth the heavens as the roofe and afterwards laid the foundation of the earth which was a lively demonstration of his unspeakable power Heaven and earth is the workemanship of CHRIST the high and eternall God In that respect it should be admired by us all if thou haddest a picture of Apelles making that famous and renowned Painter wouldest
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
and Spirit in this life that wee may have entrance into the holy Hierusalem in the life to come If CHRIST and we are all of one much more are we among our selves A King and a beggar are of one a rich man and a poore man are of one a faire and beautifull man or woman and they that want beauty are of one we descended all of Adam and were taken out of the dust of the ground therefore let us not insult one over another GOD for a season hath advanced one above another the Magistrate above the Subject the Father above the Son the Rich man above the poore man and every one is to be honoured according to that place whereunto God hath exalted him yet if we look back to our originall to the stocke from whence we are taken we are all of one The Wax that hath the print of the Kings seale on it is the same in substance with the waxe that hath the print of the seale of a meane man yet it is honoured in that the Kings seale is set on it So we are all of one weake and waxie nature save that it pleaseth God to set a more honourable print upon one then on another Therefore let us not thinke highly of ourselves and contemne our brethren but submitte to them of low degree using the greatnesse that GOD hath given us to the glory of the Giver Seest thou a poore Lazarus full of sores desirous to bee refreshed with the crumbes that fall from rich mens bordes Contemne him not in thy heart he and thou though thou farest deliciously every day and rufflest out in silkes and velvet are both of one This he proveth by the relatives They that be brethren come of one Father and Mother CHRIST and wee are brethren therefore we are of one of one Adam which is our Father and of one Mother which is Eve Whereas some interpret it of one God of one heavenly Father it is impertinent to the Text. He doth not simply say they are his brethren but hee is not ashamed to call them brethren Prov. 19.7 All the brethren of the poore doe hate him how much more doe his friends goe far from him He pursueth them with words but they are wanting to him But Christ thought it no disparagement to his glorious Deity to call men his brethren Though there be wonderfull ods betweene Christ and us hee the Creator we the creatures hee the LORD and Master we his servants he without sinne we defiled with sinne in Soule and body he mervailous rich heaven and earth being his we poore men of our selves not worth a groat yet Christ is not ashamed to call us brethren If a man come once to be Lord Major of London hee will scant acknowledge his poore brethren and Sisters when they come to him Christ is not a Lord for a yeere and a day but an everlasting King yea the King of Kings yet he vouchsafes to call us brethren One Iudge will call another brother and if he be a Sergeant he shall have that name but every pettifogger and paltrie Lawyer shall not be the Iudges brother yet Christ the Iudge of the whole world calls us all brethren O the humility of Christ and the dignity whereunto he hath advanced us VERSE 12. THis he proved out of the Psalme 22.22 Many things in that Psalme are in the New Testament applyed to CHRIST as Verse 1. Verse 16. Verse 18. The Prophet speaketh this of himselfe that when GOD had delivered him from his enemies he would declare his name to the people which were his brethren though GOD had exalted him above them But prophetically also he speaketh of the Messiah after that CHRIST was delivered from Satans fury and the rage of his instruments from the power of death and of the grave hee would declare the name of GOD to his brethren This he did while he was alive Ioh. 17.6 but especially after his resurrection when hee sent his Apostles to preach the Gospell to all nations CHRIST was not only the Author and matter of the Gospell but he was also the proclaimer and Preacher of it he declared it in his owne life time by himselfe after his Ascension by his Apostles The name that is the power mercie and goodnesse of God By brethren here are understood not the Apostles or faithfull onely though they in more speciall manner bee the brethren of CHRIST Matth. 12.49 Ioh. 20.17 but all men generally for CHRIST and all men came of one which is Adam and were made by one God Mal. 2.10 CHRIST will not declare his name in a corner but in the middest of the Church In the middest of the Church among the rest of my brethren as fellow singers Christ did sing with his Disciples after the supper he prayed worshipped and sung as we doe CHRIST hath many Brethren 1. All men in respect of our humane nature which Christ assumed to himselfe are his brethren hee a man as all are 2. In regard of Country and lineall descent the Iewes are his brethren of whom Christ came according to the flesh Rom. 9.5 Deut. 18.18 3. In respect of consanguinity the kinsfolke of CHRIST in the Scripture are called his brethren Iames the brother of the Lord that is the kinsman of the Lord. 4. In respect of the Ministery the Preachers of the Word are CHRIST his brethren for hee was a Minister and Preacher of the Gospell as we are although in gifts and graces he excelled us all as the Sunne doth the Starres But more neerely and properly the faithfull are his brethren being made the Sonnes of GOD by faith in CHRIST IESUS I goe to my God and your God to my Father and your Father Ioh. 20.17 1. As CHRIST is not ashamed to call us brethren so let us doe nothing so neere as wee can that may shame this our Brother Is it not a shame that the Kings brother should bee a common drunkard whoremaster or such like Doth not the King take himselfe disgraced by it And shall wee that are Brethren to the King of Kings take such courses as that great ignominie should redound to CHRIST by it As hee is not ashamed to call us brethren so let us doe nothing that may pull a shame on him and his Gospell 2. Can a brother that is a wealthie man of faire revenewes and ample possessions see any of his brethren goe a begging will hee not rather receive him to his owne house and set him at his table CHRIST which is the Lord of heaven and earth is our brother therefore let us feare no want so long as wee feare him This may be a comfort to us in all our calamities that CHRIST and we are brethren VERSE 13. AN other argument to prove the humanity of Christ it is drawne from the effects Christ putteth his trust in God therefore he is man Hee that trusteth to another is inferiour to him to whom hee trusts the party whom he makes his pillar
〈◊〉 〈◊〉 and if every Mystery should be a Sacrament there should not be seven but seventy Sacraments and more neither doth he speake of mariage but of the conjunction of Christ and his Church in that place We will fight against them with their owne weapons 1. As the covenant is common so ought all Sacraments the Seales of the Covenant to be common If mariage be a Sacrament why is it not common to all Christians Why doe they deny Ministers to marry 2. Every Sacrament must be celebrated by a Minister Goe teach all Nations baptising them c. A Minister as Bell. contendeth is not necessary in the celebration of mariage the parties contracting are sufficient Therefore to speake properly it is no Sacrament Though the Councell of Trent of late hath taken some further order in it We may not honour mariage so farre as to make a direct Sacrament of it yet it is honorable A number there be that have exceedingly dishonoured and disgraced it Marcion as Epiphan recordeth of him called matrimony inventionem Diaboli mulierem ipsum opus Diaboli Saturnius Basilides as Iren. lib. 1. cap. 22. writeth of them blushed not to affirme that Nubere generare were à Satana Hier. treading in Tertullian's steps wrests some sentences of Saint Paul to the disgrace of mariage Saint Paul sayes Melius est nubere quà m uri A goodly commendation As if a man should say it is better to have a lame leg than none at all Melius semper comparationem deterioris respicit That is not so it is better to take Physick than to live in paine is it therefore evill to take physick So it is better to marry than to burne is it therefore evill to marry Let them all say what they will mariage is honourable and to be honoured by us all 1 It was instituted by the most honourable person that ever was namely by GOD Almighty he saw it was not good for man to bee alone therefore Hee provided an helper for him Hee cast him into a deepe sleepe tooke a rib out of his side of it hee made a woman and brought her to the Man 2 It was ordained in the most honorable place that ever was on the face of the earth namely in Paradise the Garden of the Lord. 3 It was appointed in the most honourable time that ever was in the time of innocency Then a woman was needfull for a man much more now in the time of corruption 4 It was preserved in the most dangerous time that ever was in the great deluge that overflowed the whole World Noah and his wife his sons and their wives were saved in the Arke An argument that GOD made a precious and honourable account of mariage 5 It was honoured with the presence of our Saviour Christ and graced with the first miracle that he wrought 6 By the judgement and practice of all Nations it is ratified to be an honourable estate For they that bee maried in all places have the upper hand they have the higher roome in all meetings in the Church and at the Table which argues that honourable estimation which all have of it in their hearts 7 It hath honourable effects by it the number of Gods elect is accomplished the kingdome of Heaven replenished the Church is furnished with worthy Preachers that are as Gods arme to pluck up men into the Kingdome of Heaven The Common-wealth is provided of wise Governours of stout Souldiers of all kinde of estates and conditions mariage is the pillar that upholds the world the seminary of Church and Common-wealth Therefore it must needs be confessed to be a glorious and an honourable estate Let none open their mouthes against it 8 Because it is an excellent meanes to keepe our vessels in holinesse and honour as we are commanded 1 Thes. 4.4 And now seeing mariage is an honourable estate let us be bold as occasion serveth to flye to it If thou hast deflowred a virgin that is none of thine as Amnon did Thamar though it have beene in thy secret chamber the doores fast locked up be ashamed of it If thou art an impure strumpet as Iesabel was tyring thy head and painting thy face to allure lovers withall be ashamed of it for if thou persistest in that sin without repentance Christ will be ashamed of thee when he commeth in his glory with his holy Angels In regard thereof thou mayest be ashamed but be not ashamed of mariage This is no sin in it selfe nay it is an honourable thing thou needest not to be ashamed of it When Mordecai was carried through the City with the royall apparell on his back with a crowne set upon his head with this Proclamation so shall it be done with the Man whom the King will honour was there any cause why he should blush at it No because it was an honour appointed to him by the King If the Lord have given unto thee a godly wife being a man or a wise husband being a woman thou needest not be ashamed of this crowne which the King of Kings hath set upon thy head We may be bold as occasion serveth to flye to this honourable Sanctuary Yet let us not rush rashly and unadvisedly into this honourable estate When S. Peter being in the Mount saw the externall glory of his Lord and Master that his face shined like to the Sun by and by he is enamoured in a love of that place and saith Master it is good for us to bee here but the Text witnesseth that he wist not what he said even so a great number of rash and heady young men set their love upon a maide before they have learned to love GOD. When they are carried up as it were into the Mount where the glory of mariage is shewed unto them and by by they say in their hearts It is good for us to bee here But if they were rightly examined of the things appertaining to mariage they might take up that speech of S. Peter's and say We speake we cannot tell what Though it is a most worthy estate yet it is not without a godly premeditation to be undertaken we must take a diligent view of those spurs that put us forward to mariage It must not be the bare satisfying of our greedy lusts and raging affections though a respect may be had unto them but the glory that we may procure to God by it our mighty Creator and Mercifull Redeemer The good that we may purchase unto the Church and Common-wealth in that estate must be set before our eyes A wise choyce must bee made with great advice deliberation of that yoke-fellow which we propound to our selves We must not onely fixe our eye upon the externall beauty of the body as Shechem did upon Dinah because she was faire Beauty indeed is the good gift of God and many godly women have had it as Sarah Rebeccah Rachel Hester and such like neither is it to be contemned unlesse it
be alone not accompanied with the internall beauty of Gods spirit As it is said of the Church the Spouse of Christ The Kings Daughter is all glorious within so may it be affirmed of a good wife that is fit for a Christian indeed see that she be glorious within see that she be of a sound and incorrupt religion else she may steale away thy heart from God though thou beest as wise as Salomon and as strong as Sampson See that she be a wise Abigail for the carrying of her selfe that she be a sober and modest Hester see that she may be an other Elizabeth to walke with thee in all the Commandements of God without reproofe Then when beauty shall fade away like a flowre corrupted by sicknesse thought cares age and such like when riches shall decay that are subject to a thousand casualties of thieves fire water c. A wise godly and loving wife shall bee a perpetuall comfort unto thee and as it were a continuall feast The Lord grant that as he hath given mariage unto us as a singular blessing so by our owne sinnes it prove not a curse to any of us As God hath made it honourable so let not us dishonour it neither by disorders abroad nor ill-government at home What a shame is it for a maried-man to sit at the Ale-house al the week long that hath wife and children to provide for It is a disgrace to a Batchelour much more to a maried-man Shall a maried-man have a Queane in a corner that hath a Rebekah of his owne For a maried-man to bee a gamester to spend all at cards and dice Shall a married man be absent from Church be a swearer and a prophaner he gives bad example to them of his family vul nerat non tam facto quà m exemplo A marryed man had neede to bee more circumspect over his wayes then an other 2 Not by ill government at home If the children and servants bee out of order who shall beare the blame of it but the householder every man is as a petty king in his owne house if wee cannot restrayne them we may remoove them If they will not be brought into GODS house send them packing out of thine house A deceitfull person shall not dwell in my house Psal. 101.7 So let us resolve and say a swearer a theife an alehouse hunter shall not tarry in my house especially let us not dishonour it by unnaturall strifes and contentions one with an other There be two things that may make marriage honourable to us The one before marriage the other after The things before are prayer and Christian choyce of our yoke-fellow When Abrahams servant went to seeke a Wife for his Masters Son he begun with God LORD GOD send mee good speed this day Wee ought to enterprise nothing without prayer much lesse so weighty a thing as Marriage which is not of a day but for a terme of life GOD at the first brought Eve to Adam and Hee by the secret hand of His providence brings Men and Women together at this day If thou Marriest without GOD thou shalt live without GOD and that is a miserable life Yet a number are carryed by their owne affections and never consult with God The other thing before Marriage is a Christian choyce There bee two loadstones for the most part that draw us to Marriage beauty and riches Beauty indeed is the gift of GOD a precious pearle a comely ornament yet this must not bee a sole motive to marry There bee many wormes to eate up this goodly flower of beauty care sicknesse the poxe old age c. If a man love for beauty alone beauty vanishing his love vanisheth Remember what the wise man sayes Pro. 31.30 Favour is deceitfull c. But now a dayes riches is all in all Though she be a beautifull woman adorned with many vertues yet shee may bee long enough without an husband unlesse shee bee penny white as well as Nature white unlesse shee have the red angels as well as ruddy cheekes Now the question is what hath she not what is she what dowry not what endowments of GODS Spirit what portion not what piety Iudas question is too ryfe among us we say to the Parents quid dabis what will yee give with your daughter nay the trash of the world makes men like where they have no liking A woefull thing The world is not wholly to bee neglected whyle men are in the world yet the world must not be the chiefe or onely tyer of the knot of Marriage then it may be soone untyed GOD hath many bellowes to blow away riches withall A rich man over night a fire comes on the sudden a poore man in the morning when wealth is gone that made the Marriage where is the love of marryed folkes Againe this night may thy soule be taken from thee then whose shall all these bee that thou hast gathered together The things that may make this estate honourable to us after Marriage are likewise two The first is the bearing of one anothers burthen There is no man or woman on the earth but have their infirmities Saints we may be but Angels we are not If ye will have perfect men and women yee must goe to heaven for them there are the Spirits of just and perfect men Hebr. 12.23 The husband must beare with the wife the wife with the husband else we shall dishonour this honourable estate The woman they say was borne to beare true indeed to beare Children by bearing of Children yee shall be saved that is the purgatory whereby shee must goe to heaven But the man in some respect was made especially to beare vir à virtute Man of man-hood he is of greater strength and power mulier quasi mollior therefore to be borne withall 2 Being married we must arme our selves against the crosses of Marriage It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sweet bitter thing Saint Paul hath read the destiny of married folkes Such shall have trouble in the flesh Somtimes the man is troubled with an unkind wife as Iob was curse God and dye She could be content to be rid of him Sometimes the woman is troubled with a churlish husband as Abigail was with Nabal sometimes both are troubled with their Children as Isaac and Rebeccah was I am weary of my life for the daughters of Heth c. Sometimes they are troubled with their servants As the Psalmist sayes many are the troubles of the righteous so may it bee sayed in speciall many are the troubles even of righteous married folks crosses in themselves their goods and in those that belong to them If wee have not Christian patience in some measure to beare them we shall dishonour this honourable estate In stead of honourable we shall make it onerable burdensome to our selves and others As God hath pronounced it to bee honourable So let us honour it with our Godly lives in this present world that God