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
they that thought most highly of him tooke him to be but some admirable Prophet like Moses or an Angell in the shape of man Therefore here he shewes him to be above the Angels Where 1. A proposition comprehending in it the excellency of CHRIST above the Angels 2. A confirmation of it by diverse strong and invincible arguments 1. CHRIST is the Sonne of God So are not the Angels 2. The Angels worship CHRIST therefore hee is their superiour 3. The Angels are Ministers and servants Christ is the Lord to whom they minister 4. CHRIST is an everlasting King So are not the Angels 5. CHRIST made heaven an earth So did not the Angels 6. CHRIST sits as an equall at the right hand of GOD whereas the Angels are ministring spirits and stand round about his throne therefore it must needs bee confessed that Christ hath a chaire of dignity above the Angels and for that cause is the high and eternall God and is become by vertue of his Deity being from all eternity with the Father better than the Angels by many degrees they are not worthy to be named with him the same day A more surpassing name above them .i. greater honour and dignity then they Phi. 2.9 Eph. 1.21 he hath given him a name .i. A prerogative and priviledge this name came to him jure haereditario by descent as it doth to the Sonne from the Father CHRIST is exalted into a chaire of dignity above the Angels This is a singular comfort to the Church The Angels are great mighty puissant and glorious creatures wee men cannot endure the presence of an Angell many of the Saints have fainted for feare at the sight of Angels yet our Saviour Christ that hath dyed for us our elder brother the Lord protectour of his Church and Children is farre more excellent than the Angels If he be above the good Angels then above the bad therefore let us not feare all the Devils in hell Christ our captaine is above them and able to trample them under his feet VERSE 5. I But how proves he this that Christ is more excellent then the Angels 1. By a relation betweene GOD and him which agreeth not to the Angels He brings it in by the way of an interrogation after the manner of Rhetoritians That CHRIST is the Sonne of GOD hee doth not prove by his preaching which made some to confesse it never man spake as this man doth not by his miracles the stilling of the Sea and Windes which made some come and worship him not by his resurrection ascension and sending of the Holy Ghost from heaven the Iewes would have cavilled at these but he proveth it by two places of Scripture What Sonne The naturall Sonne of GOD begotten of Gods essence the Angels are made by God but not begotten of God as Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discretivè thou alone whereby he distinguishes him from other Sonnes The Angels Iob 1.6 The Magistrates Psalme 82.6 are called the Sonnes of God in regard of the Majestie of that rule and dominion which they exercise in the name of God whose sons they are in respect of their office but they not begotten of the essence of GOD as Christ is God begetteth us by the word of truth but that is mediately hee begat Christ immediately of himselfe To day some referre it to the Virgins Wombe to day i. When thou wast conceived begotten and borne of the Virgin Athanas. and Cyril others interpret it de hodie quodam infinito To day .i. from all eternity in such a day as lasteth for ever Hebr. 13.8 So Augustine To day In this cleere light of the Gospell I have manifested thee to be my begotten Son Matth. 3.17 So the word hodiè is used Hebr. 3.13 as he was begotten of the Father from all eternity so hee was begotten by him anew againe in the mindes and hearts of men when he was revealed to them by the preaching of the Gospell after Christ his resurrection and ascension into heaven Rom. 1.4 This first text of Scripture the Rabbins themselves expound of Christ 2 Sam. 7.14 No doubt but that was spoken of Salomon that was to build a Temple unto God Many things are peculiar to him as the words immediately following yet Salomon was a type of Christ which is our true pacificus who built a more glorious temple to God which was the Church And some things there be in that prophesie which cannot be applyed to Salomon but to Christ as Verse 12. the seed that shall proceed out of thy body Salomon was come out of Davids loynes already CHRIST was to come of him which is called the seed of David and the Sonne of David 2. Verse 13. Salomons kingdome was not established for ever 11. Tribes were rent from his Sonne By Christ we also are made the Sonnes of God and God is our Father I goe to my God and your God to my father and your father We are all the Sonnes of God by faith in Christ Iesus the Spirit cryeth in our hearts that is makes us to cry Abba Father 1 What an honour is this Seest thou a man that beleeves in Christ though never so poore a man he is a Kings Son the Son of the King of Kings and Prince of Princes 2 As Christ hath made us the Sons of God so let us live like the Sons of God If I be your Father where is my honour will a child play the wag in his fathers sight he will reverence his Father more then so we are continually in the sight of our heavenly Father He compasseth our pathes round about not a thought in our hearts but he searches it out therefore let us feare Him let us commit no sin in any secret closet because our father seeth us Potiphers Wife picked out a time when no man was in the house then shee sayd to Ioseph come lye with me I pray thee here is no man to looke on us I but our Father is in the house therefore let us not sin because of him let this bee a bridle to restraine us from all Sin VERSE 6. ANd when againe hee bringeth in the Prophet or rather God the Father a trajection of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As if it had beene said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather no trajection For once He brought him into the world in the Verse going before when at His exhibition in the flesh Hee manifested it to the world that Hee was His onely begotten Sonne as Matth. 3 17. chap. 17 5 27 54. He brought Him in first when Hee sent Him to take flesh of the Virgin 2. When after His Ascension Hee manifested Him to the world by the propagation of the Gospell over all the earth therefore when Hee sends Him at the day of judgement to judge the World He brought Him into the World to take possession of it as His owne house Chrys. He is the first begotten Sonne of Blessed Mary in respect of His
and all the Prophets he built the Virgin Mary his Mother Saint Peter Saint Paul and all the Apostles and hee buildeth us at this present day and will build all his Elect to the end of the world Wee that bee the Preachers together with him are builders Saint Paul and the rest of the Apostles were arch-builders yet our building is nothing worth of no force and efficacy without him Saint Paul may plant and Apollos may water but God must give the increase CHRIST said to Saint Peter I will make thee a fisher of men Matth. 4.19 Yet without Christ he could catch never a fish Luk. 5.5 So we may build till our hearts and hands ake and yet not lay one stone well in the building without the Lord Iesus By one Sermon of Peters three thousand soules were added to the Church Act. 2.41 yet Christ wrought at that Sermon else Saint Peters preaching had beene in vaine It was not so much St. Philip as Christ that built the Citie of Samaria as a glorious house for the LORD It was not Saint Paul but GOD which by the key of his holy Spirit opened the heart of Lydia to believe and it is Christ Iesus at this day that builds us up by the preaching of the Gospell As they say in the Psalme except the Lord build the house they labour in vaine that build it So may we at every Sermon except the LORD IESUS CHRIST build with the Preacher we shall never be a fit house for GOD Almighty Therefore let us all bee suiters to CHRIST that it would please him by his holy blessed and powerfull spirit to build us up daily more and more and to water all the Sermons we heare with the dew of his gracious spirit VERSE 4. HE doth illustrate it by a common received principle Mervaile not though I said the Church is built for every house must be built of some the Church is an house even the house of the living GOD therefore it must be built By whom Not by a mortall man but by the immortall GOD which is Iesus Christ. Christ 1 Cor. 3.11 is the foundation in respect of doctrine hee is the materiall and efficient cause of the building An house consisting of many stones and pieces of wood must have an artificer to put them together so the Church consisting of Iewes and Gentiles of all people in the world must be fastned together by the Lord Iesus Christ. The force of the Article is not to be omitted all those things whereof wee entreate appertaining to the Church the house of GOD. It is true that CHRIST built all things in the world as well as in the Church but that is impertinent to the scope of the place therefore it is fittest to restraine the universall particle to that which we have in hand As in the former Verse was contained the proposition of the argument So in this the assumption The builder of the Church is greater than Moses or the whole Church Christ is the builder of this house being the high and eternall GOD therefore greater than Moses and all the Church VERSE 5. THe second comparison What then Makest thou no reckoning of Moses Yes as a servant but not as the Lord and Master of the Church The Sonne and heire hath greater preheminence in the house then any servant Christ is the Sonne Moses the servant 1. The Sonne especially the eldest Son and heire is more reverenced in the house then any servant I will send my Sonne it may be they will reverence him Moses being a worthy servant in the house was greatly honoured in his time but CHRIST is honoured in all ages He was reverenced but of men CHRIST is worshipped by the Angels themselves the Angels came and ministred unto him Matth. 4.11 2. The servant abideth not in the house for ever there is change of servants almost every yeere Moses was in the militant Church but for a time hee served out his yeeres and went away CHRIST tarryeth in the Church for ever 3. The servant waiteth on his Master he sitteth not at the same boord with his Master as the Sonne doth So Moses was attendant on GOD but CHRIST sitteth at the right hand of GOD as equall in Majesty with him 4. The servant may look for his wages but he hath no right no title to the goods that bee in the house as the Sonne hath So Moses as a servant had his wages of Gods mercie that is eternall life but Christ hath right to the Church it is his possession 5. A servant may bee faithfull in some measure but not so faithfull as the Son whose the house is and all things in the house wherefore Christ farre excelleth Moses Both the parts are handled severally I doe not deject Moses when I set up Christ. Let Moses be honoured in his place and Christ in his He was no coozening and deceitfull Merchant but faithfull in all the house of GOD committed to his charge but how As a servant not as Lord of the house Saint Paul hath made choyce of the fairest word the Grecians have for a servant hee doth not call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ingenuous servant that in respect of that reverent estimation which he hath of his Master performes to him all the duties and offices that he can one that honours and reverences his master he was a most rare and honourable servant Wherein did his service consist in bearing witnesse to Christ. Which hereafter should be published in all Ages concerning Christ to the people as they were able to conceive of those heavenly mysteries Moses prophesied of CHRIST Deut. 18.15 and Acts 3.22 he wrote of CHRIST Iohn 5.46 he instituted many types and figures of our Saviour Christ as the Paschall Lambe the brazen Serpent c. Thus did he beare witnesse to CHRIST to the Gospell this was one speciall peece of service that he did So the Apostles were CHRIST's witnesses and so be the preachers at this day Here we may behold the antiquity of the Gospell it is at least as old as Moses which was the first Writer that we read of The Athenians thought it to be a new doctrine Yet it is as ancient as Moses nay as Adam for the doctrine of the Gospell was in Paradise VERSE 6. YE have heard what Moses was now see what Christ is And there is great ods betweene the Son and the Servant Christ was a servant too Isay 53. yet he served GOD as a Son not as a Servant A Son serveth his Father not in the house as Moses but over the House as the Ruler and Governour of the House Not over another mans house as Moses was but over his owne house the house was his owne therefore more reverence by many degrees is due to Christ than was to Moses If the people heard him with great attention much more ought we in the time of
with all reverence Secondly a strengthning of the charge by an argument which he disputeth by the example of their fathers Where first the sinne of their fathers then the punishment of the sinne Their sin is set downe first generally then particularly with the circumstances belonging to it of the place where it was committed the persons by whom the nature and quality of the sin amplified by the meanes they had to call from it the time how long they continued in this sinne The punishment is double 1. GODS wrath and displeasure 2. A definitive sentence proceeding from it an exclusion of them out of his rest VERSE 7. SEeing we have such a rare and excellent Prophet as is not as a servant but as the Sonne in the house of GOD let us attend to him and for so much as faith makes us to be of this house and hope is as a pillar for the susteining of us in it let us beware of infidelity that pulls downe the house and shuts up the doore against this Prophet that he cannot enter in into us Now because hee was to make a commemoration of the stubbornnesse and contumacie of the ancient Israelites which in time rejected this Prophet and would not heare him very wisely for offending of the Hebrews he delivers it in the words of the Holy Ghost rather then of his owne They would peradventure have kicked against his reproofe but they durst not spurne at the reprehension of the Holy Ghost The Holy Ghost long agoe by the mouth of David provoked the people to lysten to CHRIST the true Prophet of the Church therefore let us all attend to him The Author of this Epistle was not ignorant that David was the penman or Authour of this Psalme for he himselfe affirmeth Hebr. 4.7 yet he doth not say as David speaketh but as the Holy Ghost saith whereby he gives us to understand that the Holy Ghost the third person in the glorious Trinity speaketh in the Scriptures the whole Scripture is given by inspiration of God 2 Tim. 3.16 this heavenly spirit did breath them into those worthy instruments which he used Holy men of God spake as they were moved by the Holy Ghost The Manichees sayd that the evill GOD was the Author of the Old Testament and the good GOD of the new yet the Holy Ghost spake in the Old Testament This then is the prerogative of the sacred Scripture above other wrytings In other books men speake but in this God speaketh In other writings Tullie Seneca Plato Aristotle Plutarch speaketh who indeed were wise and learned men but in the bookes of holy Scripture the Holy Ghost speaketh which is the fountaine of all wisdome In them the servants speake in this the LORD speaketh In them the subjects in this the Prince The Holy Ghost speaketh in the bookes of Moses of the Psalmes of the Prophets in the bookes of the New Testament yet such is the blindnesse of our understanding and the corruption of our nature that we preferre humanity before Divinity the writing of men before the writings of God the Moone before the Sunne wee had rather be reading of humane Authors then of these heavenly books wherein the HOLY GHOST speaketh to us Now if yee will heare his voice as God hath commanded you to doe Deut. 18.18 Then harden not your hearts Thus it is as cleere as the noone day that the Spirit of God gives an evident testimony of our Saviour CHRIST To day In the time of the Gospell The law was as the night this as the day While he speaketh to us 2 Cor. 6.2 CHRIST spake in Moses time in Davids time he spake in his owne person on the earth and he speakes in the Ministerie of the Gospell to the worlds end The Gentiles that were not as yet of CHRISTS fold heare the voyce of CHRIST Ioh. 10. but CHRIST is now in heaven therefore the voyce of the Preachers is the voyce of CHRIST He doth not say to morrow post it not off till to morrow but heare it To day while it may be heard VERSE 8. WHat then He doth not say stop not up your yeares we must not doe that neither but it is in vaine for the eare to heare if the heart bee hardned therefore first he beginneth with the heart God opened the heart of Lydia The heart is the principall thing which GOD requireth in the hearing of the Word In vaine doe wee heare with our eares if our hearts bee not opened therefore sayes the Holy Ghost harden not your hearts GOD hardeneth the hearts of men and men harden their owne hearts He hardned the heart of Pharaoh and Deut. 2.30 GOD hardneth not only permissivè but also activè the LORD hath a kinde of act in it his providence is in it He gave up the Gentiles unto their owne lusts Rom. 1.24 Hee sendeth the wicked strong delusions to believe lies He did not only suffer Pharaohs heart to be hardned but he hardned it indeed How Not infundendo malitiam by infusing evill into our hearts for they be as pots full of all impiety already GOD needs not nay GOD cannot it is repugnant to his nature to put any evill into us yet hee doth not harden onely subtrahendo gratiam though that bee one meanes but by having an operation in the action yet so as he is free from the least imputation of sinne As hardnesse of heart comes from GOD it is a punishment of sin of our former contempt of his grace and mercie offered to us as it proceedeth from our selves it is a sinne yea an horrible sinne To conclude we first contemne that grace which should soften our hearts and then God hardens them We our selves properly to speake are the hardners of our own hearts GOD gives us his sacred word as a trumpet to waken us out of sinne he sends us his Ministers and Preachers as bells to toll us to the kingdome of heaven they will us in GODS name to believe in CHRIST to forsake our sinnes be they never so neere or deere unto us we for all that harden our hearts that those heavenly admonitions cannot enter into them Let God say what hee will let him preach by his Embassadours we will still continue in unbeliefe and dwell in our sinnes we say with them in the Gospell we will not have this man to reigne over us Sinne shall be our King Lord and Master CHRIST IESUS shall not rule us by his word and Spirit This is the hardnesse of heart that is in us by nature Oh Hierusalem how often would I have gathered thy children together and yee would not Matth. 23.37 The LORD sent his Prophets early and late 2 Chron. 36.16 and in Zach. 7.12 there is a wonderfull example to this purpose This hardnes of heart reigneth exceedingly at this present day yea even in those townes where there is most plentifull preaching Therefore let us intreat the LORD to give us a new heart to take from us
God and one another in love in some calling or other The eye serveth one way for the benefit of the body the eare another way the hand another way and the foote the lowest part of the body serves too the service whereof is so necessary as that the body cannot be without it We may serve God to his glory and our owne comfort in the meanest calling that is and let us all so serve him in our severall places in this world that wee may raigne with him in the world to come The Apostle doth not say whereof no man ruled at the Altar It cannot bee denyed but that Ministers in some sort are rulers of the people obey them that have the oversight of you in the Lord yet our office must not puffe us up with pride we must remember it is a service yea a painefull and an honourable service He that desireth the office of a Bishop desireth a worthy worke on us rather than honos prodesse rather than praesse 2 Cor. 4.5 Our selves your servants for CHRIST 's sake Yet it is not a base service as some imagine and in reproch they will say of a Minister hee serves at such a towne Wee grant we are servants yet in an high and honourable place we serve in the Church the house of God as stewards do in a Noble mans house we dispense to you the foode of life Therefore as all the household honours the steward so ought all the parish to honour the Minister VERSE 14. TO put it out of all doubt hee sheweth to what Tribe this Priest appertaineth he proves it by the common voice and testimony of all it is a cleere case all confesse it Of whom it is said the Lord said to my Lord sit thou on my right hand c. As the Sunne dispelling the clouds and darknesse of the night riseth in the morning and scattereth his beames over all the world So the Sonne of righteousnesse rose dispelling the foggie mists of the ceremoniall law and spreading the light of the Gospell over all the world Iudah both on his supposed fathers side Luk. 2.4 and on his mothers side Luk. 1.27 It seemes that Christ pertained to the Tribe of Levi too 1. Elizabeth was Maries Couzin she was Wife to Zacharie which was of the Tribe of Levi now they were to marry in their owne Tribes Sol They of the Tribe of Levi might take Wives out of other Tribes so as the inheritance were not transported out of the Tribe as 2 Chron. 22.11 yet the men not the women gave the denomination of the Tribe and the child was not said to be of that Tribe whereof his mother was but whereof his father was 2. Nathan was of the Tribe of Levi yet Christ came of him Luk. 3.31 It was not Nathan the Prophet but one of David's sonnes of that name 2 Sam. 5.14 It is manifest Christ was of the Tribe of Iudah the Sonne of David concerning which Moses Gods Scribe and Pen-man of that that was deputed to the Priest hood The Tribe is changed ergo the Priest-hood It pleased CHRIST to come of the Tribe of Iudah not for any holinesse that was in Iudah above the rest of the twelve Patriarchs Iudah himselfe committed incest with his daughter though unknowne to him at the least hee tooke her to be an Whore and lay with her but our Saviour made choice of this Tribe of his owne gracious goodnesse Though CHRIST descended of the Tribe of Iudah yet all of that Tribe were not sayed There are seald as many thousands of all other Tribes as of that and of that Tribe as Kings and others are noted to be wicked men Therefore wee must not flatter our selves in any outward prerogatives as the Papists doe They have a part of the coate wherein Christ went to be crucified some of the nailes wherewith hee was fastned to the Crosse they make pilgrimages to the Sepulchre of Christ c. All these are nothing to salvation Though thou couldest derive thy generation from Christ according to the flesh though thou haddest beene one of Christs brethren if possible lien in the same wombe yet that makes thee not the neerer to the kingdome of heaven Lay hold on Christ with a lively faith labour to say with Paul I live and yet not I but the Son of God liveth in mee then thou shalt be eternally saved Our LORD CHRIST is often honoured in Scripture with this title it may worthily bee adscribed to him He created us of nothing preserveth and upholdeth us being created hee bought us with his precious bloud when we were worse than nothing therefore justly is he our Lord. This we confesse in our Creede And in Iesus Christ our Lord this we professe in our prayers which end thus through Iesus Christ our Lord. Yet we use him not as our Lord yee call mee Master and Lord and yee doe well but then yee ought to behave your selves as dutifull and obedient servants to me Servants goe and come at the commandement of their Lord. I have servants under me sayes the Centurion I say to one goe and he goeth doe this and he doth it Doe we deale so with Christ our Lord hee sayes come not at the Ale-house there to sit quaffing and swilling till reason be buried in you yet we will be as drunken as Apes as wee use to speake Our Lord sayes your bodies are mine they bee my members and the temples of the Holy Ghost doe not prostitute them to Whores and Harlots yet we will do it Our Lord sayes one thing is necessary preferre the hearing of my Word before all worldly businesses yet if there be a Sermon in the Towne and a paltry faire a little from the Towne we will preferre the faire before the Sermon Christ shall speake to the walls for all us Our Lord sayes use my name reverently in all your talke yet we will make it as common as a Tennis ball and sweare by God and Christ at every word Is this to call Christ Lord Christ hath the name of our Lord and the Devill hath our service what a monstrous thing is this As in word we call Christ Lord so let our deeds shew us to be his servants we are bought with a price wee are not our owne but Iesus Christs therefore let us glorifie him in our Spirits and bodies which be his VERSE 15. THe second Argument is taken from the discrepant creation of Priests he that is made a Priest after an heavenly and Spirituall manner is greater then they that are made after an earthly and carnall manner our Saviour Christ is made after an heavenly and Spirituall manner they after an earthly and carnall manner therefore he is greater then they Hee makes an entrance into it by the cleerenesse and evidencie of the case More abundantly evident that the Leviticall Priesthood is gone and the Priesthood of Christ is come into the roome of it If after but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is
undefiled we are bought with a price and that a deere price even the bloud of the Sonne of GOD. Our swearing drunkennesse c. these cost the bloud of the Sonne of GOD we are washed from them in the bloud of Christ and shall we wallow in them is not this the water said David for the which three worthy men ventured their lives he would not drinke of it though very thirsty So when we are provoked to sinne to drunkennesse covetousnesse adultery let us reason with our selves Indeed the water of these sins is sweete but did it not cost the bloud of CHRIST therfore away with it we think sin to be nothing yet all the Martyrs on the earth all the Angels in heaven could not have freed us from sin The Son of God must shed his bloud for it therefore let the consideration hereof bee a perpetuall bridle to restraine us from sin CHRIST 's bloud is the price of our redemption he sweat drops of bloud when hee was in his agony in the garden at the commandement of Pilat hee was extreamely whipped so that the bloud came exceedingly out of his holy body he had a Crowne of thornes platted on his head that made the bloud runne about his eares being nailed hand and foote to the Crosse the bloud came out in great measure a Souldier thrust him through with a speare and out of his side came water and bloud So that this our High-Priest redeemed us not with the bloud of beasts but with his owne bloud How then are wee to love CHRIST IESUS that spared not his heart bloud for us There was no bloud almost left in this immaculate Lamb he spent all for our sake Wee will love them that give their money for us and shall wee not love CHRIST that gave his bloud for us yet the love of Christ is not so deepely fixed in us as it ought to bee We love the trash of the world the pleasures of the flesh above Christ. This love of Christ should constraine us to forsake our sinnes Wilt thou make much of the knife that cut the throate of thy friend or father Sinne was the knife that cut CHRIST 's throate therefore let us hurle it away but this bloud of CHRIST by the which we are washed from our sinnes is little regarded for all that wee wallow in the mire of our sinnes forgetting the LORD that bought us as Saint Peter speaketh Wee are redeemed from our drunkennesse covetousnesse pride c. by the bloud of CHRIST therefore let us have no fellowship with these sins 2. Heaven is an holy place there dwells the holy God there bee the holy Angels and holy Saints they that remaine unholy shall never enter into it dogs enchanters c. are without By nature we are all unholy borne in sin conceived in iniquity pulling sinne to us with Cartropes and iniquity with Cords of vanity but wee are made holy by the spirit of Sanctification Such were some of you drunkards c. but yee are washed but yee are sanctified but yee are justified in the name of the Lord Iesus and by the Spirit of our God 1 Cor. 6.11 They that continue in sin without repentance shall never set a foote into the kingdome of heaven Noah was once overtaken with Wine but he forsooke that sin David fell into adultery but hee washed it away with his teares Peter denyed Christ but he wept bitterly for it Manasseh left his idolatry Paul his persecuting of the Church of God Mary Magdalen her uncleannesse even so if through the corruption of our nature wee have beene carryed into any sin let us by repentance rise up out of it againe Let us strive to be holy in this world holy in heart in conversation that wee may enter into the holy Hierusalem in the world to come Follow peace and holinesse without which none can see God The wicked mocke at them that be holy I but except yee likewise be holy ye shall never reigne with Christ in the Holy Hierusalem 3. By CHRIST wee have a plenary redemption of soule and body out of the clawes of Satan As the Bird is in the fowlers net so were we in the Devills snare but we may say with them in the Psalme the net is broken and we are delivered yea wee are delivered eternally we shall never fall into that bondage againe The afflictions whereunto we are incident in this life are temporall but the redemption is eternall sicknesse poverty malevolent tongues imprisonment death it selfe is temporall our joy is eternall Let that comfort us in all the calamities of this life A burning agew the tooth-ach the stone lasts not alwayes but my joy in heaven shall be eternall here I may be in griefe for a time but there I shall reigne with Christ for ever Wee love them that obtaine a temporall redemption for us If a young man bee bound Prentise to an hard master for tenne or twelve yeeres and if one should buy out his apprentiseship and set him free would hee not take himselfe much beholding to him Wee were bound Prentises to Satan hee kept us in his snare at his will and pleasure being his bond men wee should have remained in hell fire world without end Now Christ Iesus hath redeemed us and made us the free men of God Cittizens of heaven how are we indebted to him If thou wert a Gallislave under the Turke and one should rid thee out of it wert thou not much obliged to him Christ hath brought us out of the gally of sinne and damnation therefore let us sound forth his praises all the dayes of our life Let us say with them in the Revelation worthy is the Lamb that was killed and hath obtained eternall redemption for us to receive all honour and glory and blessing for ever and ever VERSE 13. THat Christ by the shedding of his owne bloud hath obtained an eternall redemption for us is confirmed by an argument à pari à minore from the sacrifices of the Law to the sacrifice of Christ. 1. What they were 2. What was the fruit and effect of them If the bloud of Bulls and goates c. being an outward thing could sanctifie the flesh that was an outward thing then the bloud of Christ being a spirituall thing in force and power everlasting must needs sanctifie the conscience which is a spirituall and internall thing yea this rather than that for many respects as we shall see but the one ergo the other The Protasis is in this 13. Verse Because hee would enwrap the whole Ceremonial Law hee reckons up other sacrifices and rites then those which the High-Priest used when hee went into the Holy of Holies 1 Chron. 29. Verse 21. Among the rest he makes mention of one solemne ceremony whereunto the Iewes adscribed much Num. 19.1 A Red Cow was commanded to bee taken which was without spot and never accustomed to the yoke she was to be burnt to
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
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
Love not in word and tongue onely but indeed and truth Ioabs health and Iudas kisse are too frequent Let us love truely as Saint Iohn did Having averred it for his owne part he doâ—h amplifie it on the behalfe of others Not I onely It might joy her that hee loved her being the disciple whom Iesus loved but it must needs be a greater joy to her that all did love her Yet it is with a restraint all that have knowne the truth revealed in the Word for thy Word is truth saith Christ. All that have knowne it he speakes De notitia approbationis as Aquinas doth well interpret it of the knowledge not of speculation but of approbation that approve love and embrace the truth for indeed they that be of the houshold of faith are lead by one and the same Spirit therefore where one loves all love But is this so great a matter to be loved of all Woe be to you when all men speake well of you true when all tag and rag good and bad speake well of us For then wee should be happier than Christ himselfe was he could not have every mans good word Some said he was a good man others nay but he deceiveth the people All did not love him but all the godly all that loved the truth and where they love God himselfe loves therefore wee are to rejoyce in the love of the faithfull VERSE 2. THe last is the procreant cause of this love Where first there is the Loadstone that drew this love 2. The permanencie of this love in regard of the foundation whereupon it is built for the truths sake truth lasts for ever so shall this love doe They did not love her because she was an honourable Lady a beautifull Lady c. but because of the truth of the Gospell that had taken firme roote in her heart Some love for pleasure Isaac loved Esau because Venison was his meate that was his delight An adulterer loves an harlot for the satisfying of his filthy lust Some love for profit they love their friends as they doe their cowes horses and grounds for the benefit they reape by them Some love for beauty so Shechem loved Dinah Some love for honour and promotion in hope to be preferred by such a great man All these stand upon a tickle ground pleasure vanisheth and that quickly too then love vanisheth together with it When Amnon had gotten his pleasure of Tamar he hated her more than before he loved her Riches betake themselves to their wings as Salomon speaketh and flie away then love flies away too If a rich man become a poore man we set not much by him Honour is mutable the naile that is now aloft is in the dirt as it fell out with Haman then he is little regarded of any of his followers Beauty fades away like a flower then love fades away too love for the truths sake for Christs sake for the Gospels sake and that will be a permanent love But what is this truth Is not that changeable No verily For as Aquinas doth well distinguish though fides qua creditur ceaseth when we be in heaven yet fides quae creditur shall be in heaven though justifying faith ceaseth for we shall not neede to beleeve in Christ any longer when we shall see him face to face Yet the doctrine of faith which wee beleeve touching eternall happinesse purchased by Christ shall remaine when wee be in heaven the truth shall be with us for ever VERSE 3. THat shall suffice for the description now to the precation Where 1. There is the blessing prayed for 2. the persons frow whom 3. An addition made to those blessings The blessings prayed for are three grace mercy peace these be with you In the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be with you but the future is put for the imperative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be with you and abide with you forever Aquinas doth thus distinguish them Gratia culpam delens Grace wiping away the guilt of Sinne Misericordiam poenam indulgens mercy remitting the punishment of sinne Pax Deo reconcilians peace reconciling us to God rather Grace is the roote the undeserved love and favour of God by which we are all that we are By the grace of God I am that I am Without him we are nothing the other are the branches budding from it Mercy which hath reference to our manifold miseries Peace arising of our reconciliation to God by Christ Being justified by faith wee have peace with God The persons from whom First from God the Father as the Author of all goodnesse Every good gift commeth from above form the Father of lights c. Then from Christ the Sonne of God and the Mediatour of mankinde who is 1. The Lord the Lord and King of the Church 2. Iesus a sweete Saviour that hath saved us from our sinnes 3. Christ the annointed King Priest and Prophet of the Church the Sonne of the Father Therefore God as well as the Father Where then is the holy Ghost Saint Augustine will have him to be comprehended in the gifts for we can have no gift but by the holy Ghost the destributer of them Or as Aquinas saith the holy Ghost is understood in the other two persons being nexus utriusque he sacred bond that unites them together The blessings annexed and added are truth and love Caietan with some others referre them to Christ the Sonne of the Father in truth and love that is his true and beloved Sonne they be rather to be adjoyned to the former and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with truth i. the vertue of truth and love to God and man these make a demonstration of the former to the world VERSE 4. NOw let us enter into the bowels of the Epistle The matter of it is a gratulation and an exhortation verse 5. First he praiseth her for the time past then he doth incite her for the time to come the gratulation is expressed by a joy wherewith he was ravished where 1. There is the greatnesse of his joy 2 the object of his joy 3. the rule for the ordering of it I rejoyced Christians may be joyfull Rejoyce in the Lord alwayes againe I say rejoyce At that time Iesus rejoyced in his Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he danced as it were for joy as here Saint Iohn rejoyceth in his Spirit and not a little but greatly too As the wise men rejoyced with an exceeding great joy when they found Christ. So he rejoyced with a great joy that he found of her children walking in the truth of Christ there is the object of his joy That I found by diligent observation when I was at thy house and by the constant relation of others since Of thy Children not all but some of them seldome are all good