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
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
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
take a blow in defence of his Childe and doe ye think that Christ Iesus our spirituall Father will not defend us A Hen hides her Chickens under her wings against the Kite and Christ will shrowd us under the wings of his power and providence against Satan and all enemies 3 What Father will see his childe want being a man of ability CHRIST that is the LORD of all the world The Earth is his and the fulnesse thereof will not suffer us that be his children to want the thing that is good Because Wine is hurtfull for young children it inflames their bloud which is hot of it selfe a wise Father will not give his childe Wine yet he loves him well enough so because GOD our heavenly Father oftentimes sees wealth honour ease to bee hurtfull for his children to drowne them in the pit of perdition he keepes them away from them but let us assure our selves of this he will deny us that be his children nothing that is good for the salvation of our soules As we are the children of CHRIST so let us walke worthy of such a Father You are of your Father the Divell sayes Christ to the Pharisees for the workes of your Father ye will doe A fearefull thing to call CHRIST Father and to doe as the Devill bids us A childe must doe the commandement of his Father and if we be CHRIST's children we must doe as he will have us CHRIST would not have us sweare therefore let us not rend Gods name in peeces by swearing Christ would have us to be sober and temperate in the use of his creatures therefore let gluttony and drunkennesse be avoided by us let us shew our selves to be the dutifull children of Christ in this life that we may have the inheritance prepared for children in the life to come VERSE 14. 1 A Description of CHRISTS incarnation 2. An application of it Verse 17. In the description 1. The equity of it 2. The ends of it 3. An exaggeration of it by a comparison Verse 16. The ends are two 1. The overthrow of the Devill 2. Our deliverance out of the hands of the Devill Verse 15. In the comparison 1. The nature refused 2. The nature assumed verse 16. In the application 1. A repetition of the incarnation 2. An illustration of it by the ends thereof 1. That he might be a faithfull high Priest in making our reconciliation 2. A mercifull high Priest in succouring us in our temptations He inferreth upon the two testimonies going before in the 12. and 13. Verses a plaine conclusion of Christs humanity and makes it open to all the world Hee concludeth it à pari They that were to bee redeemed by him were men therefore he also would be a man This is amplified by the end and by a comparison Our humane nature is here described by the matter and the substance whereof it consisteth By flesh and bloud sometimes is signified the corrupt nature of man 1 Cor. 15.50 Flesh and bloud defiled with sinne subject to mortality and corruption cannot inherit heaven Sometimes it is taken for the substance of mans nature as here and Matth. 16.17 Gal. 1.16 The children did all communicate of flesh and bloud it was the common condition of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as they did as milke is like milke That hee might be their neighbour and kinsman our Immanuel he participated of flesh and bloud too He tooke part of it .i. The substance but not the vicious qualities hee knew no sinne A spirit hath not flesh and bone as yee see mee have He was the fruit of his mothers wombe made of a woman hee names that part of our nature which is visible the other also being included namely the soule which quickned this flesh and bloud But here is the difference 1. Wee take flesh of both our Parents hee but of one Filius hominis is here of the feminine gender 2. Our flesh is polluted with sinne so is not his 3. We are meere men he both God and man 4. Our mothers ceased to be Virgins when they brought forth us his was a maide and a mother too Here we have a lively description of man he is but flesh and bloud which is weake fraile and subject to many miseries A knife may easily cut it the heate scorch it the cold benumme it it is subject to thirst hunger faintnesse wearinesse c. All flesh is as grasse With them is an arme of flesh with us is God We are not steele yron brasse but flesh and bloud A wise Salomon a strong Samson a beautifull Absalom Bathshebah a learned Paul that spake tongues more than all a Lord a Lady are but flesh and bloud dust and must returne to dust the consideration whereof should humble us all The fowles of the ayre the beasts of the field are flesh and bloud too yea theirs excells ours 1. Their flesh and bloud is clothed at their first entrance ours naked 2. Their 's well fenced ours soone pierced 3. More profit may bee made of their flesh when they dye they will sell for something so not ours 4. As sound as a fish they are free from diseases Sicknesses grow in ours and GOD makes our's meate for Wormes Let this appellation then pull downe our Peacocks feathers and make us walke humbly before our God But as CHRIST did participate of our flesh and bloud So shall we of his he shall change our vile bodies that they may bee fashioned according to his glorious body Phil. 3.21 Now hee proceeds to the ends of Christs incarnation 1. The overthrow of the Devill 2. Our deliverance out of his clawes 1. He describes him 2. He names him The cause why CHRIST tooke our humane nature upon him was that being compassed with flesh and bloud he might â—ye and so conquer the Devill and deliver men out of his clawes If he had not beene man he could not have dyed and then we had not beene delivered The meanes for the vanquishing of the Devill sinne and death was his owne death As the brazen Serpent was lifted up and by looking on it the Israelites were delivered from the fierie Serpents So Christ was lifted on the crosse and we are saved by looking on him with the eye of faith The death of this immaculate Lambe was the overthrow of the Devill and of death too which Hosea in the spirit of prophesie foretold and was afterwards accordingly verefied Hos. 13.14 1 Cor. 15.54 As Sampson by his owne death vanquished the Philistims Iud. 16.30 So CHRIST by his death overcame death and destroyed him that had the power of death that is the devill and that with his owne sword He doth not say that he might weaken the Devill diminish his force or give him a wound but destroy him So that he hath nothing against us Ioh. 12.31 Not death alone but the Devill too the LORD of death The Devill by carrying men into sinne had power also to carry them into
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
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
made and that immediately with his owne hands 2. Satan the enemy of mankinde did now but begin to peepe out of the window he was not as yet knowne Adam had no experience of him therefore it is like that GOD would bee mercifull to him that was first circumvented by him Iren. l. 3. c. 34.35 3. God cursed not Adam but the earth Gen. 3.17 he is none of those cursed ones to whom CHRIST shall say at the latter day ite maledicti c. 4. When Adam and Eve had sinned they covered themselves with figge leaves which are sharpe and pricking thereby declaring their true repentance as Chrysostome observeth 5. As God made them a promise of CHRIST to come the seed of the woman c. So it is most likely that they layd hold on that promise by the hand of Faith for they brought up their children in the exercises of Religion to offer sacrifice as a figure of the true Lamb that was to be sacrificed on the Crosse for the sinnes of the world Externall sacrifices of Religion have beene practised by all in the lappe and bosome of the Church from the beginning of the world Cain did not refuse to sacrifice he offered a sacrifice as his brother did they therefore that contemne the exercises of Religion that will not come to church offer up the sacrifice of prayse and prayer with the rest of their brethren are worse than Caine. 2. Here wee see that opus operatum is not sufficient It is not enough to doe a good worke which GOD requireth at our hands but wee must performe it in such a manner as the Lord requireth we must not only doe bonum but bono The Pharisee prayed in the Temple and the Publican prayed the prayer of the one was acceptable of the other abominable The Pharisees heard CHRIST preach and many of the common people heard him preach to the one it was the savour of life to life to the other of death unto death Simon Magus was baptised and gave up his name to CHRIST and Lydia was baptised the one sincerely the other in Hypocrisie Peter received the Passeover and Iudas received it to the one it was honey to the other poyson The Pharisees gave almes and Cornelius The one went up into remembrance before God the other did not So Cain sacrificed and Abel sacrificed yet GOD had respect to the one not to the other Therefore we had need to beware with what minde and affection we doe good things It is not enough to come to Church to professe CHRIST to heare Sermons to receive the Holy Communion to offer up the sacrifice of thankesgiving with the congregation but wee must doe these things with a sincere heart da mihi cor not for fashion sake to be well thought of among men to be counted devout and religious persons but we must doe them in faith to glorifie God withall Againe here it is apparent to us all that God hath a care of his Children even when they be dead hee will revenge their bloud and the injuries offered to them when they be gone He remembred what Amaleck had done to Israel many yeeres after the dogs licked up Iesabels bloud a good while after Naboth was slaine Hierusalem that killed the Prophets and stoned them that were sent unto her doth now drinke deepe of the cup of Gods vengeance Abel was dead his body raked up in the earth yet his bloud spake and God heard it he set a brand of his indignation on Cain for it therefore let us take heed how we offer any wrong to God's Saints especially how we imbrew our fingers in their bloud Though they be dead and no man living will follow the Law against us yet God will proceede as a just Iudge against us This should encourage us to serve such a loving and carefull Master as GOD is sleeping and waking living and dying he takes us under the wing of his protection VERSE 5. 1. A Narration of Enoch his translation with all the circumstances belonging to it 2. A confirmation of it Verse 6. That Abel was made famous by faith he hath shewed in the Verse going before Now he comes to Enoch who also by vertue of faith is renowned in all ages None can please God but by faith Enoch pleased God and in token thereof he was translated into heaven Therefore Enoch was justified by faith In his translation there are these branches 1. The cause of it which was faith 2. The end of it that he should not see death 3. An effect of it he was no more found 4. The author of it which was God 5. The reason why because he pleased God Enoch was adorned with many rare and excellent vertues hee walked not after the course of the world in the broad way that leadeth to destruction but in the streight path of Gods Commandements he was full of prayers of almes deeds of fastings yet his translation is adscribed to his faith The just man lives by faith Faith is the wing whereby wee must all flie into the kingdome of heaven Hee was taken from one place and put into another from earth and placed in heaven The end There is a time to be borne and a time to dye It is appointed to all men once to dye Enoch was a man yet hee dyed not hee had a birth day but no dying day Death is a separation of the soule from the body Enoch in soule and body was taken up together into heaven this was his priviledge he escaped the axe of death that cuts of all our heads For a proofe of it he was not found in any place here upon the earth It is like that as some sought for Elias when in a fierie charret he was taken up into heaven so some sought for Enoch but he was no where to be found a writ of non inventus was returned Who tooke him away not the Devill that as some write tooke away some of the Popes but GOD Himselfe tooke him away Why For hee pleased GOD for it is twise said of him Gen. 5.22 24. that he walked with God he was no man pleaser but God pleaser The translation of Enoch is an intricate question that hath exercised the heads of many Divines Some are of opinion that he was turned of a man into an Angell but God makes no such metamorphoses In the kingdome of heaven we shall be like Angels but not Angels The greatest part of the Hebrew Rabbins doe peremptorily avouch that Enoch dyed The Hebrew phrases imply death Enoch was taken away and they that dye are taken away Psal. 39. ult Iob 32. ult Ezek. 24. God hath taken away such a neighbour of ours 2. Aenenu he was not so Gen. 42.36 I but here the Spirit of GOD avoucheth in expresse words making a Commentary of that in Genesis that he did not see death and if he had dyed as other men Moses would have shut up his life with the same clause that he
to catch me but the King of Kings is with mee I feare him not I will rest under the wings of Gods protection Chrysost. answers that he did not so feare as that he should never returne againe Why for he endured with a strong and a valiant minde nothing could overthrow him As seeing him that is invisible God in himselfe is invisible and cannot be seene Yet Moses by the eye of faith saw him as a Gyant on his side which made him to contemne Pharaoh and all enemies whatsoever he saw him in the bush Exod. 3. but rather by the eye of faith The Rhemists translate it him that is invisible he sustained as if he had seene him how can a man sustaine God they have quite lost the force of the Greeke word which governes no case but is absolute of it selfe All flight is not to be condemned Moses fled out of Aegypt yet it was in faith St. Paul fled out of Damascus yet in faith Tertullian hath an excellent treatise to this purpose There is a time to burne and a time to flye If they persecute you in one City flye to another If our flight come from faith not from feare and infidelity wee may have comfort in it It had beene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. cast thy selfe downe said the Devill to Christ so Moses should have cast himselfe into danger if he had not fled There be two wings wherewithall we must flye when wee flye out of any Country being pursued by our enemies the wing of faith and of righteousnesse Whatsoever we doe must be done in faith else it is sinne in the sight of God if we sticke by it in the time of persecution it must not be in presumption presuming in our owne strength but in faith relying on GOD. If we flye it must not be in infidelity as if GOD were not able to keepe us in security and being unwilling to suffer any thing for the name of Christ but it must be in faith to reserve ourselves for better opportunities and to fight more manfully afterwards under Christ his banner By faith Moses forsooke Aegypt The second wing wherewith we must flye is the wing of righteousnesse If wee flye not sinne as well as the Country if wee carry our sinnes adultery covetousnesse pride c. with us in our flight they will make hue and cry after us and pursue us to the terrour of our conscience whithersoever wee goe these things being observed let us bee bold to flye Christ himselfe fled and hee gave his Apostles license to flye 2 We cannot see the essence of GOD yet we may see the goodnesse mercy and power of GOD. The essence of the winde cannot be seene yet the effects of it may When David was hunted by Saul as a Partridge he saw GOD preserving him from his clawes The three children saw GOD in the fiery furnace Daniel in the Lions den Ionah in the belly of the Whale S. Peter in prison The faithfull in all calamities see GOD in poverty in disgrace exile sicknesse yea in death it selfe they see the Lord Iesus ready to receive their spirits and they have such joy at this spirituall sight of GOD as that it makes them in a manner to forget all sorrow This makes them to endure all crosses as Moses did Let us desire the LORD to sharpen the eye of our faith that we may see him which is invisible to the comfort of our soules in this life and may see him face to face in the life to come The reason why we faint in calamities why wee give place to the fury of men is because we see not GOD on our sides by the eye of faith for if we did we would not feare men Will the Souldier feare if he see his Captaine with him especially if hee bee a most wise Vlysses and valiant Ajax that can protect him from his enemies Will a childe feare that hath his Father by him which is able to defend him If Gehazi had seene the Chariots and Horsemen of fire round about him and his Master he would never have delivered that pitifull speech alas Master what shall we doe VERSE 28. THE former were proper to Moses Now follow two other which are common to the Israelites together with him the celebration of the Passeover and their passage through the red sea In the celebration of the Passeover 1. the act then the causes of it which are three the instrumentall formall and finall Made the Passeover which doth signifie both to ordaine and to keepe and celebrate Matth. 26.18 Moses did not onely ordaine it at GODS appointment but together with the Israelites did keepe and celebrate it as a confirmation of their faith in the deliverance that was to come Here by Passeover of necessity must be understood the Paschall Lambe which was a signe and token to them of the Passeover The Passeover was the passing of the Angell by the house of the Israelites when he slew the first-borne among the Egyptians Moses did neither institute nor celebrate that but that was instituted and performed by GOD. They did take and eat the Paschall Lambe which was a significant token to them of that Passeover therefore it is no new thing by a Sacramentall metonymie to give the signes the name of the thing signified This is the LORD 's Passeover Exod. 12.11 that is A signe of the Lords Passeover this is my covenant sayes GOD of Circumcision Gen. 17.10 that is as it is expounded Vers. 11. A signe of my Covenant The Rock was Christ that is a type and figure a lively signification of Christ. Therefore we are not to seeke a knot in these rushes He shewes what this Passeover is affusion of bloud not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an affusion namely to the lintell and doore cheekes with a sponge of hysope The Lambe was killed the bloud effused into a Basin the sponge of hysope dipped in the bloud whereby it was sprinkled on the doore cheekes This Moses ordained and celebrated that the Angell seeing this bloud on the doores of the Israelites might passe by their houses and kill none there That is the Angell appointed to it by GOD yet no Angell is mentioned The first borne both of man and beast among the Egyptians Touch them that is kill them Gen. 26.11 A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not so much as touch them with his finger or the top of his sword The celebration of this Sacrament by Moses and the Israelites was a lively demonstration of their faith Achaz would have no signe They did not reject this signe To what purpose should bloud be sprinkled on our doores Cannot the Angell discerne the house of an Israelite from the house of an Egyptian without such a marke or can a few drops of the bloud of a Lambe be as a buckler to us against the wrath of God They chopt no such Logick with the Lord but in
this life and Citizens of the holy Hierusalem in the life to come Peace ease health wealth worldly prosperity through the corruption of our nature and the malice of Satan makes us unholy Noah continued an holy man all the time of the floud when he was shut up in the Arke and tossed with the waters he no sooner came to the dry ground and planted a vineyard but in some sort became unholy being overtaken with wine We read of no filthinesse that David committed while he was persecuted by Saul when he came to his kingdome and had peace from all his enemies then he fell into adultery When a man hath his health and when hee is of a strong and lusty constitution of body he runs at randome seldome or never thinkes on God not with such zeale and sincerity as hee ought to doe on the other side it is adversity that through Gods goodnesse makes us holy men Hezekiah was better in his sicknesse than in his health Manasses chaines were a meanes to rid him of the chaines of sin when he was the King of Babels prisoner he became the Lords free man Davids long and tedious sicknesse there being no rest in his bones because of his sin did him much good it made him to say it is good for me that I was afflicted The sicknesse of the body engendreth the health of the soule perijssemus nisi perijssemus said Themistocles to his Wife and Children when they were banished and found extraordinary favour at the hands of strangers So wee may say if our outward man had not perished by sicknesse our inner man had perished In the time of health we are Martha's carryed away too much with the world Sicknesse makes us Maries to meditate more upon heavenly matters that causes us to pray and that with teares to turne our faces to the wall and take a farewell of the world as Hezekiah did to call our sins to remembrance as 1 Reg. 17.18 Therefore let us beare the chastisements of our wise and loving Father that we may be partakers of his holinesse in this life and of the holy Hierusalem in the life to come VERSE 11. THe event and issue of afflictions is amplified by a comparison of the times 1. He shewes the present asperity of afflictions then the future utility No Child takes pleasure in correction for the time it is irkesome and unpleasant but when he comes to yeeres of discretion he prayses God for it that he was not permitted to live as he listed but was kept within the bounds of piety So Gods chastisements are not joyous for the time to the flesh though the spirit then rejoyceth as some have clapt their hands for joy in the flames of fire yet to the flesh no affliction is comfortable sicknes imprisonment banishment death is not joyous Children cry out ô good Master good Father So wee cry out for paine Oh my head my backe c. Oh good Iesu Afterwards when the paine is removed the heart purged and they feele the comforts of the spirit It yeeldeth the peaceable fruit of righteousnesse Of an holy and righteous life lead in the feare of God it breeds quietnesse of conscience the peace that passeth all understanding It procures eternall rest and quietnesse in heaven where wee shall be free from all calamities 2 Cor. 4. pen. The time of affliction is the seeds time the harvest comes afterward as hee said of vertue amara radix dulcis fructus may most truly bee said of afflictions the beginning is as bitter as gall or worme-wood but the end shall bee sweeter than hony A sicke man will drinke bitter potions for health a Merchant will endure stormes and tempests for wealth A woman endures great paine and sore travell for the joy of a man Child A Husbandman will sow in winter that hee may reape in harvest so let us be willing to sow in teares in this life of affliction that we may reape in joy in the life of rest and quietnesse This fruit is amplified by a description of the persons to whom it brings this fruit non castigatis sed exercitatis by them we are exercised to all goodnesse God rewards us opportunè afterwards abundè fruit integrè of righteousnesse juste to them that be exercised One action makes not an exercise he is not a Souldier that hath fought once a wrastler that hath wrastled once a Marrinour that hath sayled once habitus acquiritur crebris actionibus So hee is not exercised with afflictions that hath beene once afflicted We must be exercised by many chastisements through many tribulations we must enter into the kingdome of God God will exercise us dayly The body that wanteth exercise is corrupt and if we be not exercised with afflictions we shall grow naught There are two exercises for the faithfull the Scripture Hebr. 3.14 and affliction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes Saint Chrysost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exercise makes a man valiant and invincible He that is not used to running cannot run well use makes perfectnes This might mitigate the paine of affliction it is but an exercise that God useth for our good In all afflictions let us not look so much on the time present as on the time to come All our comfort is in this word afterwards The cutting and lanching of a man the putting of long tents into the soare of a man is not joyous for the present but when the dead flesh is taken out the soare cured the health that comes afterwards bringeth joy eadem est ratio disciplinae qua medicinae No apprentiseship for the time is very joyous many of them work hard and fare hard they have many a heavy blow are weary of their lives thinke every yeere two till they be out of their Apprentiseship The joy comes afterwards when they be free men when they set up for themselves by Gods blessing some prove Mayors Aldermen or the chiefe men in the towne where they have served No childbirth is joyous for the present when a woman travaileth she hath sorrow but when she is delivered of the child she remembreth no more the anguish for joy that a man is borne into the world The seed time for the most part is not very joyous the husbandman endures much cold and raine and his seed for the present seemes to be lost when harvest comes then comes the joy So the seed of righteousnesse is sowen in affliction in this life the great joy shall be at the generall harvest in the life to come then all weeping and wayling shall bee cast out then we shall not know what sicknesse meanes then shall we have joyes that neither eye hath seene nor eare heard neither entred into the heart of man to conceive Let this bee as sugar to sweeten afflictions to us 2 Cor. 4. ult Now followes the conclusion of this point wherein hee exhorteth them to courage Ver. 12. to constancy Ver. 13. VERSE 12. WHerefore seeing the
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