3 4. the other is Hospitalitie 5. his Sincerity is set forth by the joy wherewith Saint Iohn was ravished in regard of it The joy is first specified v. 3. then amplified v. 4. In the specifying of this joy there is 1. The greatnesse of it 2. The ground of it He did not envie it as Iosuah did the prophecying of Eldad and Medad but he joyed in it not a little but greatly vehemently as the Wise men rejoyced with an exceeding great joy when they saw the starre againe There is gaudium in carne in the flesh that is the adulterers joy gaudium in vindicta in revenge that is the malicious mans joy gaudium in mundo that is the worldlings joy gaudium in Christo that is the Christian mans joy We must rejoyce at the good things that be in others The ground of his rejoycing was a report that came to him of Gajus when the brethren came Preachers and common Christians that were with Gajus and testified to the truth boare witnesse of the truth that is in thee 1. Of thy sincere dealing and liberality to all The good things that be in others must not be smoothered or buried in silence our tongues must be as trumpets to sound them abroad that which the woman did to Christ in powring a boxe of precious oyntment on his head must be spoken of throughout the world the faith of Abraham the zeale of Phineas the patience of Iob the Centurions Synagogues Cornelius almes and the bountifulnesse of Gajus shall be propagated to all posterity Fame is like a ship that receives all passengers like a wagon that entertaines all good and bad Bad things goe abroad and good things goe abroad but here is the difference 1. Bad things goe speedily good slowly the one flies like Eagles the other creeke like Snailes Davids adultery went further then his sweet and heavenly songs 2. The one are inlarged the other diminished the one halfe of Salomons wisedome came not to the eares of the Queene of Shebah 3. The one all heares of but a few of the other Thousands heare of a false report as that Saint Paul preacht against the Law and Moses hundreds do not heare of the other 4. Bad things goe without ceasing men are like flies that are ever insisting upon soares the report of good things is like an hue and cry that quickly fals downe in the Countrey 5. The one we tell of with delight we take little pleasure in talking of the other the one shall be at ordinaries the other shall finde never an ordinary yet we ought rather to testifie of the one rather than of the other God and his Angels take delight in the one the devill in the other Let us witnesse of the vertues wherewith God hath adorned any It shall redound to his glory and it shall be a spurre to pricke on others to the like This is illustrated a pari Even as thou walkest in the truth 1. In the truth of the Gospel which thou dost adorne by thy good workes Thou dost not content thy selfe to beginne in the truth but thou walkest in it like a good traveller till thou come to the end of thy journey to the Celestiall Canaan VERSE 4. THen this joy is amplified by a comparison Some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greater grace But most Greeke Coppies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joy In the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greater joy than these Some referre it to the brethren mentioned before then in these men that relate this of thee Some Greeke Coppies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greater joy than this So the question were at an end Yet the plurall for the better exagarating of it may be put for the singular as if all joyes were comprehended in this What is that Then to heare that my children walke in the truth Why Saint Iohn was a perpetuall Virgin He had no children acording to the flesh but he had spirituall children among whom Gajus was one because he preached the Word of truth to him Preachers are fathers mothers and nurses too Fathers Though ye have ten thousand instructors in christ yet not many fathers I have begotten you through the Gospel Mothers My little children of whom I travel in birth againe till Christ be formed in you Nurses We were gentle among you as a nurse cherisheth her children Therefore we are to be loved and honoured of the people Some rejoyce to see their children flourish in wealth and honours of the world then in the graces of the Spirit It is more joy to them to see them Gentlemen Knights Lords c. than to see them upright and constant Christians It was not so with St. Iohn no more must it be with us We may joy to see them great men in the world but no joy to this to see them great in Christ. VERSE 5. THe second vertue commended in him is his hospitality and charity Whereof there is 1. A relation of it in this and part of the 6. ver 2. The prosecution of it 6. 7. 3. The necessity of it Not in him alone but in all christians ver 8. In the relation 1. The manner how he did it 2. The persons to whom it was extended Touching the manner Thou dost faithfully whatsoever thou dost In the Greeke not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou doest a faithfull deede making a faithfull demonstration of thy faith by thy workes as it becomes every faithfull man to doe Shew me thy faith by thy workes We must not onely doe bonum but doe it benè not onely that which is good but we must doe it with a good intention for God is not so much pleased with Nounes as with Adverbs This Gregorie sets downe excellently well 1. We must not doe them superbè proudly with a proud opinion of our selves thinking highly of our selves because we have done them as the Pharisee did which spread the Peacocks feathers of his works before God in the Temple In knowing of them we must not know them though they be recta good things yet we must account them minima little in our own eyes acknowledging when we have done all that we can we are unprofitable servants God may find many blemishes in our best workes 2. We must not doe them ambitiosè with an ambitious minde to get glory to our selves as the Pharisees did who had a trumpet sounded at their gates for the publishing of their almes Vaineglory is a secret thiefe that accompanies us privily in all our best actions to cut the throat of the soule when we have done them 3. We must not do them mundanò for wordly lucre and commodity hoping to enrich our selves by it as Iudas did by the boxe of oyntment he pretended the benefit of the poore but he intended his owne benefit If we doe them for these sinister ends we lose our reward The only scope we aime at must be
from our eyes VERSE 16. THe Application or explication of the promise is contained in this Verse 1. It is explicated in regard of the manner how it was confirmed 2. In respect of the ends and effects The manner of confirming it is by an oath which is illustrated by an use and custome frequent among men Wherein there is an impar and a par 1. Men sweare by that which is greater then themselves but God having nothing greater than himselfe swore by himselfe The second is a like as an oath among men is an end of strife so is it heere The Apostle doth here argue from the lesse to the greater 1. If we give credit to men swearing much more to God All men are lyars God is truth it selfe 2. If then especially we believe men when they sweare by the sacred name of God much more should we believe God when he sweareth by himselfe 3. If an oath bee an end of all controversie that a man taketh much more ought that which God taketh An oath serveth for two uses 1. To confirme men and to settle their mindes that there be no doubting among them 2. To end controversies it is the end of all contradiction there is no litigation when a man hath sworne 1. It is not unlawfull to sweare Against the Anabaptists For 1. God never forbids an oath simpliciter but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. He doth not say in the third Commandement non assumes nomen Dei omnino Sed non assumes in vanum 3. An oath is lex naturae jus gentium Gen. 21.22 4. By an oath God is glorified Ier. 4.2 Laudabunt eum by an oath wee professe that GOD is present every where that hee sees the heart that he is a just revenger of untruths Our neighbour also is thereby benefited strifes are ended and love is preserved 5. It is commanded as a part of Gods worship Deut. 6.13 Exod. 22.11 Isai. 19.18.45 23. Objection Matthew 5.34 but I say unto you sweare not at all c. It cannot bee Christs meaning simply to condemne swearing for he came not to destroy the law but to fulfill it Verse 17. hee takes away the corrupt glosses of the Pharises but not the use of an oath as may appeare in all the other precepts there reformed but not abolished by Christ. Againe as Christ said ne juretis omnino so he said ne resistatis malo yet the Magistrate may resist evill Verse 39. There were two glosses of the Pharisees in this Matthew 23. verse 16. 1. If any did sweare by the name of God or by those things that did appertaine immediately to the worship of God as by the gold offered to God in the Temple or by the Sacrifice on the Altar he sinned but if he did sweare by other creatures by heaven earth Ierusalem the Altar it was no sinne 2. That the breach of the first oath was damnable but not of the second these Christ reformeth The Pharisees meant onely of private oathes in the ordinary speech of men for in publike judgment they did sweare only by God alone Lastly if it were unlawfull to sweare how shall Christ bee justified that addes to his speech Amen Amen Yet these three conditions must be observed in an oath Ier. 4.2 Vt sit in veritate judicio justitia 1. It must be for the confirmation of a truth not of a falsehood It is a most vile thing to make GOD who is the truth it selfe the witnesse of a lie 2. It must be in judgement with wisedome and discretion upon great and weighty causes when the glory of God and the good of our brethren requires it when the truth cannot be knowne but by an oath 3. It must be for just and lawfull matters not for things that are unjust and unlawfull Wee must not sweare to kill to take a purse or the like Shall any subject sweare to breake the Kings lawes and shall we sweare to break the law of the King of Kings unto the first are opposed false oathes to the second rash to the third unjust 2. We must sweare by none but GOD for he is the greatest of all 1. We are forbidden to sweare by any other Iosua 23.7 Ier. 5.7 Zeph. 1.5 neither let any thinke that the Gods of the Gentiles are excluded not the Saints for when God will not have his worship given to other Gods in that he opposeth himselfe to all creatures dii alieni sunt omnes creaturae 2. The servants of God have chosen rather to die then to sweare by any other creature The Proconsul said to Polycarpus jura per Caesaris fortunam I am a Christian said he I cannot doe it hee would rather burne then doe it 3. It is a part of Gods worship therefore it is Idolatry to give it to others 4. Whatsoever is not of faith is sin but we have no place of Scripture to ground our faith upon that Saints or Angels are to be called to witnesse in an oath 5. The Saints are not every where therefore how shall we call them as witnesse 6. None hath power over our soules but God he only sees the heart and can reward us when we sweare aright and punish us if wee sweare falsely or breake our oath as hee did the house of Saul for breaking their oath to the Gibeonits 2 Sam. 21.14 Therefore we must sweare by none but God Ioseph sware by the life of Pharaoh Gen. 42.15 1. Not the examples of the Saints but the law of God must be a rule for us to follow It is probable he did so sweare to apply himselfe to the manner of the Aegyptians which were wont to sweare by the life health of their King for at that time he would not that his brethren should know but that he was an Aegyptian nay some goe further and condemne him of perjury too because they went away before Benjamin came but the right meaning is if yee all goe hence they went all away and Simeon tarryed still 2. It was not simply an oath but a prayer or an obtestation with an oath included the oath is suppressed and the obtestation expressed Chei-Pharaoh ita vivat Pharaoh let my King Pharaoh so live as this is true which I say ye shall not goe hence unlesse your youner brother come hither as 1 Sam. 17.55 So let the King live in all happinesse as this is true I cannot tell this manner of swearing is desumed from God Ezek. 18.3 Trem. 3. In swearing by the life of Pharaoh he did sweare by God in whom Pharaoh and all men live 4. This was the peculiar oath of the Aegyptians in the way of flattery to their Kings as the Romans did sweare per genium principis by the soule or spirit of their Prince and Ioseph of purpose did use it because hee would have his brethren thinke hee was an Aegyptian yet hee is somewhat to be borne with because hee had the oath in his mouth
shadowes Not of bad things he is no High-Priest of evill things as Annas and Caiphas were but of good things that is of most excellent things the positive being put for the superlative A good worke that is a worthy worke he that findeth a Wife findeth a good thing that is an excellent thing Some think that by the first Tabernacle was signified the militant Church as by the second the Church triumphant Christ by the Church militant gathered by God not by man entred into heaven all went into heaven by the Church militant Some more speciall thing is here avouched of Christ. Some againe by it understand Heaven but that cannot bee for then by Heaven he should enter into heaven for V. 24. the Holy of Holies is expounded to be heaven But rather by this tabernacle was signified the body of Christ. As the High-Priest came into the first Tabernacle and by it passed into the Holy place So the deity of our SAVIOUR CHRIST came into his sacred humanity and by it entred into heaven Thus is CHRIST's body compared unto a Temple Ioh. 2. and to the vaile Heb. 10.20 As God dwelt in that Tabernacle of the Iewes so the deity dwelt in Christ's humanity bodily This Tabernacle is illustrated by the adjuncts and the efficient cause the adjuncts are two 1. A greater not in quantity but in quality as the King is greater than any in the Realme that is more worthy Christ was greater than Salomon not in stature or bignesse of body but in excellency the greatest of these is love that is the chiefest So Christ's body was a greater that is a farre more excellent Tabernacle That was perfect in his kinde being finished according to GODS direction but this is more perfect that could perfect nothing touching our salvation but only shadowed out things to come by and in this Tabernacle was perfected the worke of our redemption consummatum est The efficient cause is set downe negatively whereby the affirmative part may be easily collected Of men not of the like structure and fabricke that the other Tabernacle was that Tabernacle was made by the hands of Aholiaâ— and Bezaleel this Tabernacle of Christ's body was made by the hands of the Holy Ghost Hebr. 8.2 that Tabernacle was made of Wood Gold Silver hayre c. this Tabernacle of Christ's body was made of the flesh of the Virgin not by the copulation of a man but by the shadowing of the Holy Ghost a Tabernacle farre more glorious than that was There yee have the truth of the Tabernacle A thing come is better than that which is to come A child come into the world is more acceptable then one to come a feast come then one to come CHRIST was to come in the time of the Law now he is come Let us receive him with joy as old father Simeon did Hee is not a laick but a Priest not an inferiour but an High-Priest All were subject to the High-Priest in the time of the Law and let us submit our selves to Christ our High-Priest in the time of the Gospell Here we may see what they be that in truth deserve the name and title of good things Not silver and gold houses and lands Sheepe and Oxen faire houses large lands and ample possessions CHRIST at his comming brought none of these yet hee brought good things with him namely remission of sins the glorious robe of his owne righteousnesse to cover us withall faith and other graces of the spirit and habitation in his owne kingdome in the life to come these indeed are worthy the name of good things Projicimus nomen boni Seneca when we adscribe it to these inferiour things Why callest thou me good sayes Christ to the young man So why doe we call these earthly and transitory things good The onely good things are the spirituall blessings that Christ bringeth The greatest sort crave worldly goods but let us entreat the Lord to fill our store-house with these good things The Philosophers made three kindes of good things bona animi as wit and wisedome learning bona corporis as beauty strength bona fortunae as riches honours c. to speake the truth none of them all are good things they be good things that can make the parties good that have them these doe not Esau had a good wit could readily descant on Iacobs name yet he was no good man Iulian the Apostata had great variety of learning yet a vile man Haman had great honour his throne exalted above all yet hee a wicked man Og King of Bashan had strength Ahsalom beauty yet evill men Health is a good thing A man may come to Church heare service and Sermons which he cannot when he is sicke Wealth is good A man may bee liberall to all good uses laying up a good foundation against the time to come but these are not worthy to be named with those which we have in Christ. Therefore let us desire those good things that can make us good to engraft us into Christ in this life and make us heyres of his kingdome in the life to come Forsomuch as our Priest bringeth such excellent things with him let him be most welcome to us David said of Ahimaaz he is a good man and bringeth good tidings much more let us say of Christ our High-Priest he is a good man he bringeth good tidings that by the bloud of his Crosse he hath reconciled us to God the Father hath obtained a generall pardon for all our sins he hath prepared a place for us in his own kingdome therefore let us receive him with all joy The High-Priest in the time of the Law could bring no such good newes hee only came with the bloud of a Goate Bullocke c. That was a representation of the bloud of CHRIST The Pope that challengeth to himselfe the title of an High-Priest in the time of the Gospell sendeth forth his pardons and indulgences but they are little worth they cannot free us from one sin it is Christ alone that is the messenger and author of all good things to us therefore let us skip for joy at his comming and embrace him with both armes As Christ's body is a Tabernacle So is ours 2 Pet. 1.14 2 Cor. 5.1 1. The name of a tent or Tabernacle imports a warfare Souldiers have their tents Abraham Isaac dwelt in tents the Iewes had the feast of Tabernacles Wee fight against Satan and his instruments in the tents of our bodies 2. There is a difference betweene a Tabernacle and an house for an house is made of solid matter Wood Stone c. A Tent is made of old clothes patched together so our bodies are not made of the Sun of the Starres of the firmament but of the earth which is a brittle thing 3. A Tent is weake easily pierced through so our body a knife a pin may pricke it a flie may choake it A Tent is quickly up and quickly downe So is our body wee
A COMMENTARY VPON THE EPISTLES OF SAINT PAVL TO Philemon AND TO THE Hebrewes TOGETHER WITH A COMPENDIOVS EXPLICATION OF THE SECOND AND THIRD EPISTLES OF SAINT IOHN BY VVILLIAM IONES of East Bergholt in SVFFOLKE D. in DIVINITY and sometimes one of the Fellowes of the foundation of EMMANVEL COLLEDGE in CAMBRIDGE IOHN 5.39 Search the Scriptures for in them ye thinke yee have eternall life and they are they which testifie of me Sapienter dicit homo tantò magis vel minus quantò in scripturis sanctis magis minusve proficit Augustin de doct Christiana Lib. 4. LONDON Printed by R. B. for ROBERT ALLOT and are to be sold at his shop in Pauls Church-Yard at the signe of the Blacke Beare 1635. TO THE RIGHT HONOVRABLE HENRY LORD RICH BAron Kensington of Kensington Earle of Holland Captaine of his Majesties Guard and Gentleman of the Bed-chamber Iustice in Eyre of all his Majesties Forrests Chases and Parkes on this side Trent Chancellour of the Vniversity of Cambridge Knight of the most Noble Order of the Garter And one of his M aties most Honourable Privy Counsell RIGHT HONOVRABLE BEing importuned by many to publish these my elucubrations upon the Epistle to the Hebrewes J could thinke of none so fit as your Honour being truely honourable both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for your vertue and for the dignitie of your place whereunto God hath advanced you Jt is said of Chrysippus that he wrote much yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dedicated them to no potent men but contented himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely with an old woman that saw his writings In that he was injurious to posterity For bonum est sui diffusivum for the good of others And the Writers of all ages had neede to flie to the Patronage of great men as to a kinde of Sanctuary You are Chancellour of the Vniversitie of Cambridge Of the which that may be verified which is spoken of the Academie of Alexandria that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shop of all good learning wherein your Honour together with your noble brother was trained up And in that Colledge whereof my selfe was once a fellow of the Foundation But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is best when wee speake or write to them that are encumbred with many weightie affaires I trust it shall not repent you to steale as it were some houres from them to the perusing of this worthy Epistle it being as a Christall glasse wherein we may behold the natures of our Saviour Christ his Offices Kingdome Priesthood and Prophesie as likewise the hand that apprehendeth and applieth him to us which is faith as also hope and charity the necessary fruits and effects of faith Thus J humbly take my leave commending your Lordship to the High and Eternall God From East Bergholt in Suffolk Your Honours in all humble service WILLIAM IONES TO THE RIGHT HONOVRABLE Sir THOMAS IERMYN Vice-chamberlaine and one of his Majesties most Honourable Privie Councell RIGHT HONOVRABLE YOur wits endowments together with other naturall parts sutable unto them I have alwayes admired but especially since your comming to the Vniversitie being then most conspicuous To testifie my dutifull respect to you and your vertuous Lady having interpreted the two short Epistles of St. Iohn and that of Saint Paul to Philemon I thought good to dedicate them to you and her for you resemble the man and she the woman to whom Saint Iohn writeth And that to Philemon being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word importeth doth most fitly agree to you Zeno asked of the Oracle how he might live best Answer was made him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he were of the same color with the dead Vpon that he fell a reading of the Ancients And in the interpretation of these Epistles I have followed as you shall see the judgement of the Ancients Thus I humbly take my leave commending your honour to the Almighty From East Bergholt in Suffolke Your Honours in all humble service WILLIAM IONES TO THE CHRISTIAN READER THe whole Scripture saies Saint Paul is given by inspiration from GOD and is profitable to teach to reprove to correct to instruct and comfort that even the man of GOD Himselfe may bee perfect to every good worke And they that labour in the elucidation of the Scriptures bring no small commodity to the Church of GOD yea though their labours bee but meane And for mine owne part I ranke my selfe among the meanest as that worthy Father said of himselfe minimorum minimus and as Ignatius dejecting himselfe lower non sum dignus dici minimus For this cause at the importunity of many I have published these my poore Commentaries upon some Epistles which in very truth are no other then my ordinary Sermons whiles I was able to Preach It cannot bee denyed but that a great number have done the like whereof as Saint Augustine speakes Graeci numerari possunt Latini non possunt yet not very many English men If these may give satisfaction I shall be encouraged to proceed to other portions of Scripture In these according to Saint Augustines admonition I thought it most meete recurrere ad fontes to have recourse to those sacred tongues wherein the Scriptures were written unfolding the nature of the Originall words It is a true saying bonus textuarius bonus theologus I have alwayes endeavoured to make the Text cleare If there be weakenesses in these my labours as undoubtedly there bee many I am the more to bee borne withall because it is well knowne I may truly take up that complaint of Nazianzen that my body is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spent with sicknesse age and labour But I entreate thee Gentle Reader to take in good part these my elucubrations commending thee heartily to the Lord. Thine in the LORD VVILLIAM IONES An Alphabeticall Table of the chiefe things contained in this Book A ABell Of him and of his sacrifice with the uses therof Pag. 439 440. c. how Christs bloud speaketh better things than the bloud of Abell p 588 Abraham Of him and his faith obedience and sacrifice c. 454 455 c. What the change of his name did signifie 454. his abode in a strange countrey 457 458. his offering of Isaack 473 474. how 475. his strange triall is called a warre 476. his perplexity supposed and enlarged 477 Adam his salvation doubted by some 440. Reasons for the probability of it ibid. Adulterers God will judge 613. many wayes 614. It is counted the sweete sinne but it hath sowre sawce 615 Afflictions why Christians should not so much complaince of their afflictions as they doe 99. to be without them is an argument of a wicked man ibid. they consecrate us ibid c. they are profitable for us 200. so soone as wee become Christians wee must looke for afflictions 428. what afflictions Christians must suffer 429. affliction is not simply to be chosen 498. the afflictions of
fruition of Gods presence at whose right hand is fulnesse of joy and pleasures for evermore VERSE 18. THat by two immutable things God will have us to have two strings to our bow in which it was impossible for God to lye God is not as man that he should lye or the Son of man that he should repent there is our pillar to leane upon viz. the immoveable truth of God That we might have strong consolation against all the crosses and afflictions of this life not weake but strong comming from a strong GOD cofirmed by two strong meanes the promise and oath of God and continuing strongly a great while to the end of our lives Many are our crosses in soule and body in goods name children and servants against them all we have strong consolation Who have fled for refuge which flie not to this as our castle and tower as men in a storme and tempest flye into a tree or house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to have but to hold Vpon the hope set before us that is eternall life hoped for which is set before us VERSE 19. THe effect of the promise is a sure hope which is set forth by a similitude where we have the qualities of the ancre and the power of it it entreth into heaven it selfe whereof the legall sanctuary was a type The which hope whereby we hold heaven referre it not to consolation though it be of the same case for that is further removed and it enters not into heaven but to the vertue of hope An ancre a spirituall and an heavenly ancre not a temporall and earthly for the preservation of the soule not of the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not slipperie which cannot bee supplanted or overthrowne Firme stable that cannot be removed an ancre must neither bee too little nor too light An ancre goes downeward this upward anchora in imo spes in summo Of this metaphor he made choyce that so he might returne to the Priesthood of Christ from whence he had digressed Into the inner of the vaile that is the Sanctuary which was separated by a vaile from the rest of the tabernacle Exod. 40.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pando because it was spread over with a vaile this was a type of heaven Heb. 9.12.10 19. In this stood the Arke and other secrets which were hid from the people None came into the Holy of Holies but the high Priest and he no more than once a yeere even so heaven is a secret place there be joyes which eye hath not seene eare heard neither can enter into the heart of man to conceive yet our hope as an ancre entereth into it As a Ship cannot be without an ancre no more can we with out hope The ship is the soule of a Christian the ancre is hope the Sea where it is tossed is the world the place whereinto the ancre is cast is heaven These ancres are throwen into the bottome of the Sea this into the bottome of heaven where it is more sure As the ancre in a storme and tempest holdeth the ship fast that it is not tossed up and downe nor shaken with winds and waves So doth hope the Ship of our soules in the tempestuous Sea of this world It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it drawes all men to the expectation of future happinesse Wherein these things are briefly to be considered 1. Wherof hope is it is of future not of present things Hope that is seene is not hope 2. It is of some joyfull thing that is to come if it bee an uncomfortable thing we rather feare it then hope for it hope is of some joyfull thing that is to come As wee that be Christians hope for heaven where wee shall remaine with Christ for ever 2. Where is hope the answer is easie it is in this life there is no hope in the life to come they that bee in Hell are out of all hope of comming out for there is no Gaole deliverie and they that be in heaven have the end of their hope they see that is they feele the joyes of heaven they hope no longer for them There is use of hope only in this world while we remaine in this vaile of misery and let us desire God to nourish the lampe of our faith to our dying day 3. In whom must our hope be fixed In none but in God alone thou art my hope my castle my tower my refuge Cursed bee hee that maketh flesh his arme And it is good reason why God alone must be the subject of our hope for hee only can simply and of himselfe give all things creatures cannot doe it but it must be God reconciled to us by Iesus Christ. Here we must distinguish betweene sperare in and sperare per we must sperare in Deo solo tanquam in autore fonte bonorum omnium sperare per aliquem aut per aliquid est tanquam per instrumenta à Deo ordinata te à Deo bonum aliquod consequuturum that is not unlawfull as Philem. 22. but withall prepare mee also a lodging for I trust that through your prayers I shall bee given unto you Wee may hope for health by the Physitian but wee must not put our trust in the Physitians as Asa did wee may hope by prayers fastings reading of Scriptures hearing of Sermons by mortifying of sinne as by instruments to goe to heaven but wee must not hope in these things 4. What Pillars hath our hope to leane upon The Schoolemen make two gratia Dei merita praecedentia Peter Lombard lib. 3. dist 26. defines hope thus est certa expectatio futurae beatitudinis veniens ex Dei gratia meritis praecedentibus he adds further sine meritis aliquid sperare non spes sed praesumptio dici potest Blasphemous in my opinion As for good workes as they be fruits of faith and seales of our election they may cause us in some sort to bee of good courage and to hope well but we have no merits to put our trust in we must not hope to goe to heaven for the merit and dignity of our workes that is but a broken staffe to leane upon our workes are full of imperfections therefore let us set them aside The only props that hope hath to support it withall must be derived from God in Christ they be especially three as St. Augustine speaketh and of them he glorieth Charitas adoptionis veritas promissionis potestas redditionis 1. God hath adopted mee in CHRIST to be a fellow heyre of his kingdome with him therefore I hope for that kingdome for once his Sonne and ever his Sonne there is not a shadow of turning in him 2. God of his free mercy
of tithes by the Ministers argues a superioritie that GOD hath given them over the people In things appertaining to their office they are greater than the temporalty they are Gods Ambassadours and workmen with him and the tithes are a tribute which the people are bound to pay them for their worke Here wee behold the greatnesse of the Ministerie and what great men the Ministers bee It is a thing worth the consideration of us all for the Holy Ghost wills us to consider it The receiving of tythes from the people argues the greatnesse of the Ministers to whom tithes are paid The world through the subtilty and malice of Satan hath a base opinion of the Ministers supposing them to be little men of no account or reputation yet in very truth whatsoever their stature be if as little as Zacheus whatsoever their outward estate and condition be though as poore as Peter and Iohn that said silver and gold have we none yet in truth they are great men Obadiah though the Kings steward had an high opinion of Elias sayes he art not thou my Lord Elias the King of Israel esteemed highly of Elisha My father the charet of Israel and the horseman thereof Herod reverenced Iohn Baptist and the very Devill speaking in the mayd spake honourably of Paul and Silas Constantine the Emperour used the Bishops at the Councell of Nice with marveilous respect he would needs have them to sit downe by him and he would not be covered when any of them were preaching The Spirit of God sayes in this place consider how great a man Melchizedec was So say I to you all consider what great men the Preachers of the word be Is not the Kings Ambassadour a great man they are Ambassadours of the King of Kings therfore great men Is not the steward of a noble mans house a great man these are Gods stewards the disposers of the secrets of God as Paul termeth them 1 Cor. 4.1 they are as Christ himselfe in their place and office he that heareth you heareth me Luk. 10.16 When they preach Christ preacheth therefore great men to be received as Angels from heaven yea as Christ himself yet some prophane persons there be that suppose them to be the least of all others of least account and estimation He is no Iustice of peace no governour in the Common-wealth therefore a little man a straw for him I but though in secular affaires they are subject to the civill Magistrates yet in spirituall matters they are above them I speak of subordinate Magistrates Consider them that labour among you and are over you in the Lord they are the Shepheards and all others though there be a Gentleman a Knight a Lord in the parish yet they be all his sheepe Therefore the Minister in respect of his office is a great man So let us esteeme of him and receive with meekenesse feare and reverence the word delivered by him The small account that the people make of the Preacher causes the Word of God to finde the lesser entertainement among them therefore banish that opinion out of your hearts and know them to be great men as indeed they be VERSE 5. AGainst that might bee objected What is the receiving of tithes an argument of greatnesse Why then the Levites are as great as Melchizedec for they take tithes Sol true indeed yet great oddes betweene them 1. They are of the tribe of Levi which GOD consecrated to the Priest-hood in that respect they have a right to receive tithes Melchizedec is none of that tribe yet hee takes tithes because his Priest-hood is more excellent in regard whereof he hath a greater interest to tithes 2. The people give them tithes because they have an expresse commandement from GOD to take them Abraham not by commandement but willingly of his owne accord gave tithes to Melchizedec because he knew he had an immediate autority to take them from God being in a more excellent manner the Priest of God 3. The Levites take tithes of the progeny of Abraham Melchizedec of Abraham himselfe the author and foundation of the whole stocke of the Hebrewes They have a commandement which is laid downe Num. 18.21 31. Lev. 27.30 Deut. 14.22 27. therefore they may lawfully take and who be they that dare resist this commandement According to the law not of their owne braines but by warrant from the Law Not of some but of all the people none are exempted from paying of tithes To tithe the people that is by a metonymie the goods of the people He shewes what is meant by the people the Israelites their brethren they were brethren in nature having all one father which was Abraham and in religion professing one God and religion This should make them more loving one to another 4. They tooke tithes or their brethren but Melchizedec of their father which was Abraham Vterini as it were though in this respect they and the people are equall both came out of Abrahams loines yet that did not priviledge them from paying tithes to the Levites There be two veines and two arteries from the loines which carry the seede to the place thereof therefore they are put for generation Though the Ministers bee advanced into a chaire of dignity above the people yet they must remember that they are their brethren The King is the subjects brother when thou makest a King thou shalt take him from among thy brethren much more is the Minister brother to those to whom hee speaketh Our Saviour Christ is not ashamed to call us brethren and shall wee disdaine to call the least Sheepe in our flocke our brother or our sister Wee must not bee as Lords and tyrants over God his heritage but carry our selves as brethren towards them Speake kindely have compassion one on an others infirmities as brethren VERSE 6. HEre we see Melchizedec Priest of the most high God received tithes and the Levites had a commandement to take tithes Now here a question doth necessarily offer it selfe whereunto the text draweth mee whether I will or no whether tithes bee the perpetuall maintenance of the Ministery or not A thing somewhat controversall in this last and wicked age of the world wherein charitie waxeth cold as to all in generall so to the Ministers in speciall Some if there were no law to compell them would give them neither tithes nor any other thing at all so unthankefull are they for the foode of their soules I but wee will not stand to mans courtesie for then in most places we should have a cursey but it shall be evinced out of the Word of GOD that tithes is that part and portion which God Almighty hath allotted to us It was not only the Levites maintenance in the time of the law but it is our maintenance in the time of the Gospell and must continue to the worlds end Bellar contendeth that tythes are due to the Ministery non jure divino sed ecclesiastico yet he alloweth that
parts and were off the stage therefore he must needs be a Priest in heaven not in the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 performe divine Service or which serve with great reverence of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a particle that increaseth the signification in composition and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tremo much more should we serve in the Gospell 1 Cor. 2.3 To the patterne or sampler or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being understood which serve in the patterne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is subostensio obscura repraesentatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.17 which was but a type or shadow of heavenly things All that was in the ceremoniall Law were types of our Saviour Christ and of the kingdome of heaven The Sanctuary a shadow of heaven the Tabernacle of Christ's body the High-Priests of Christ their sacrifices types of his the brasen Serpent a figure of him they had the shadow and we the substance This he proveth by the testimony of God Himselfe Divinitùs admonitus Moses did not make it of his owne head but by Gods appointment and direction When hee was about the making and finishing of the Tabernacle for it was begun that it might be finished Syriac dum conderet tabernaculum Supply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not in the Hebrew Text yet it may bee derived out of Exodus 25.9 The Lord in a vision shewed heaven our Saviour Christ and all things appertaining to him to Moses Now according to that patterne were the Tabernacle and Temple to bee framed that might praefigurate and shadow out those heavenly things to the Iewes In earthly buildings the patterne of the house is not so glorious as the house the patterne is drawne in paper in darke lineaments but this patterne farre exceeded the whole beauty of the ceremoniall Law it might draw a little neere to it but it could not expresse it to the full The Ministers of the New Testament are more glorious than the Priests of the Old Testament In this wee agree wee are both servants the servants of God and of the Church but here is the difference they served the patterne we the thing patterned they served the shadow wee the truth and substance shadowed by them they shadowed CHRIST to come to the people wee preach Christ already come Iohn Baptist was greater than all the Prophets but we in a one sense are greater than Iohn Baptist the least in the kingdome of heaven is greater than he In this respect our Ministery should be more highly esteemed of the which notwithstanding is little regarded by many The Devill in the maide spake honourably of Paul and Silas some of us will speake contemptibly of Christ's Ambassadours They were the moone light we are the Sunne-light we serve to shew you the way to heaven plainly and perspicuously therefore honour our service and Ministery Where had they this patterne from Moses and hee from GOD. Moses might not swerue from his patterne All things must bee squared according to that patterne which God hath left to us in his word The Magistrate must rule the common-wealth according to the patterne that God hath set downe in his word The Governours of the Church must order it according to the patterne that God hath appointed the disposers of the Mysteries of God must preach according to the patterne of Christ and his Apostles not in the entising words of mans wisedome but in the plaine evidence of the spirit and with power The father must so governe his Children the Master his servants the Husband his Wife according to the patterne prescribed by God This patterne of the most wise God must be observed by us all If wee follow the devices of our owne braine and leave this patterne of God Almighty wee justly incurre his wrath and displeasure Vriah the Priest must make the Altar in all points like the fashion that King Ahaz sent from Damascus 2 Reg. 16.11 A Carpenter and Mason must make the house according to the patterne received from him that is the Author of the house he must frame the house to the will of him that sets him on worke and not after his owne will A Sempster must sow according to the Sampler A Scholler must write according to his Coppy Wee are angry with a Barber if he doe not trimme us as we would have him and displeased with a Taylor if hee make not the Coate as we wished him and must not the high and eternall God bee justly incensed against us if we follow our owne patterne and forsake his therefore let that patterne so neere as we can bee carefully observed by us all Neither must we follow it in one or two things alone but in all See that thou make all things according c. In some things peradventure which like us well we can be contented to be directed by Gods patterne but in all things wee will not In some things wee will bee carryed by our owne will and affection Herod did many things that Iohn Baptist bade him he followed the patterne in some things but he would not doe all Let Iohn preach his heart out he will keepe his sweet sinne of incest still Saul followed Gods patterne awhile in his government but at length he departed from it As Zachary and Elizabeth walked in all Gods Commandements so wee must observe Gods patterne in all things hee that keepeth the whole Law and offendeth in one point is guilty of all and if ye breake Gods patterne but in one thing especially wittingly and willingly he will require it at your hands A Scholler must not write two or three letters according to his coppie but all if he make one awry his Master will be offended with him Therefore in all things so farre as it is possible let us follow the patterne that God hath set before our eyes that yeelding not a lame and halting but a full and complete obedience to him we may have a full weight of eternall glory in the life to come But what and if we have not all things according to this patterne shall wee in a pelting chafe hurle all away God forbid If thy garment be not made in all points according to thy minde wilt thou cast it away and not rather have that amended which is defective If thine house be not in all respects built as thou desirest wilt thou pull all down Though there should be some men in the Church and common-wealth that draw not so neere the celestiall patterne as were to bee wished yet let us not in a rage fling out of hose Churches and common-wealths Such is the infirmitie of man and the malice and subtilty of the Devill that no Church in the world can bee found wherein there are not some imperfections comming short of the patterne delivered to us yet let us not separate our selves but hold the unity of faith in the bond of love VERSE 6. THe fourth argument to prove the advancement of Christ's ministration above the Leviticall is
which comes seldome is more reverenced 2. To signifie that CHRIST once entred into heaven for us with his owne bloud Verse 12. his one sacrifice once offered was sufficient this was called the feast of expiation and it was on the tenth of September only 4. With what he went The bloud of a young bullocke which he offered for himselfe Levi. 16.11 the bloud of a goate for the people Verse 15. That is illustrated by the end why the bloud was offered 1. For the expiation of his owne sinnes Verse 17. 2. For the sins of the people Verse 16. Here it is ignorances 1. A Metonymie for the sins committed in ignorance 2. It may be a Synecdoche one particular sin being put for all for all kinde of sins are reckoned up Levit. 16.16 Not one ignorance but many Ignorance is one chiefe and capital sin being put for all because it is the mother in some sort of all sin For in all sins we commit though we be endowed with singular knowledge our understanding for the time is blinded by Satan and our owne corruption Here we may see that ignorance is a sin Some Papists make a vertue of it she is the mother of devotion whereas in truth shee is the mother of destruction yee erre not knowing the Scriptures For the better explication of it there is a double ignorance the one negative the other privative As for that which is by negation when God in wisedome hath denyed to us the knowledge of some things it is no sinne to bee ignorant of them this ignorance was in Christ which knew no sin he was ignorant of the day of judgment but privative ignorance is a sinne for us to bee deprived by the fall of Adam of that excellent light wherein we were created this is a sin and may justly be required of us There was a sacrifice for sins of ignorance a prayer for ignorances Christ shal come in flaming fire rendring vengeance to them that know him not Therefore let us not sooth up our selves in our ignorances let us read the Scriptures heare Sermons confer with learned men pray to God to illuminate the eyes of our understanding that wee may be plucked out of the pit of ignorance dayly more and more 2. Here we learne that there is ignorance in the best of us all the High-Priest himselfe had ignorance in him and so hath the Pope by his leave which challengeth to himselfe the title of the highest Priest in the time of the Gospell It may be an axiome with them that he cannot erre in Cathedra docentis yet he hath filled the world with his errors Not the most profound Divine nor learned Preacher in the world but hath his ignorance Ezra was a perfect Scribe in the Law of the God of heaven yet he had his ignorance Apollos an eloquent man and mighty in the Scriptures had his ignorance he was faine to be put to Schoole to tent-makers to learne of them The Apostles themselves though in writing and preaching they could not erre yet they had their ignorances even after Christ his Ascension into heaven and the powring downe of the Holy Ghost on them St. Peter as yet was ignorant of the conversion of the Gentiles and it seemed a while as a Paradox to him All the learned men of this age as of precedent ages have their ignorances there bee many places of Scripture which our best commentators professe they understand not Therefore let none be proud of their knowledge but let us all bee humbled with the cogitation of our ignorance and mourne for it to our dying day Let us desire to be in that place where we shall see not any longer in a glasse as now we doe but face to face and have the full knowldge of God Almighty There is no man that sinneth not Noah a Preacher of righteousnesse yet he sinned Ezra the Priest of the High God of heaven yet he sinned all the Priests of the Old Testament had their sins and infirmities they offered for themselves as well as for the people The Ministers of the New Testament have their sins too Paul and Barnabas worthy Preachers were sinners they were at variance one with another St. Peter that famous Champion of Christ had his sin So have wee all Ministers and people therefore we must offer up the sacrifice of fervent prayer for our selves and for the people too It is Christ's prerogative to be separate from sinners all we have our sins He doth not say for the Idolatry of the people for the blasphemies of the people for the murders thefts adulteries of the people but for the ignorances of the people Ignorance is a grievous sin Remember not how ignorant I have beene of thy truth As ignorance is a great sin in all so chiefely in them that have the meanes For them to be ignorant that are nusled up in places where the Scriptures are locked up in an unknowne tongue is no great wonder for them in England to be ignorant where a Sermon once a quarter is not much to be admired but to live in a Towne where the word hath beene plentifully preached many yeeres together line upon line Sermon on Sermon catechizing c. this is wonderfull and they shall be inexcusable at the day of judgment Woe to thee Corazin c. woe to thee ô England ô Suffolke ô Barfold if the preaching and prayers had been in Constantinople that hath beene in thee they would have brought forth better fruits than thou Shall a man that hath eyes live in the open light of the Sunne and see nothing Shall a Child goe to Schoole five or sixe yeeres and learne nothing will you not grieve at it Some have been in Christ's Schoole ten twenty yeeres and yet they are ignorant of the principles of Religion Wee reade of some that could not tell whether there were any Holy Ghost or not and there be some it is to be feared in this towne that cannot tell what Christ is what is his person which are his offices what faith is c. A lamentable thing It shall be easier for Sodom then for Capernaum easier for them that live among Turkes and Indians then for us that sit in the lap of the Church and yet are ignorant Let us make much of the meanes come to Sermons cheerefully heare attentively look on the text mark the notes how they are derived out of it call them to remembrance when yee come home write them in the Tables of your hearts that yee may know God in Christ to the comfort of you all VERSE 8. NOw followes the signification of the typicall actions 1. Generall 2. Speciall Not Moses not I of mine owne braine but the Holy Ghost and celestiall Spirit by whom the Scriptures were written therefore yee may be bold to give credite to it Where there is 1. The Author 2. The thing signified In the Greeke it is but of the Holies yet that is put for the Holy
fall into Gods hands especially let us take heede how wee doe maliciously impugne the truth sealed up in our hearts and consciences by the Holy Ghost let us beware how we wage battell against CHRIST and despise him the Saviour of the world if by such a sinne wee fall into the hands of the Almighty GOD there is no getting out of his hands againe VERSE 32. SO much of the exhortation in generall Now followes the ripping up of the particular branches of it Wherein 1. A preface to the explication of it 2. The explication it selfe A preparation is made to it 1. By calling to remembrance their valiant behaviour in time past 2. By confirming them in their profession Verse 35. We must not remember old injuries there must be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them they must bee raced out of our remembrance yet there â—re three things which we must remember 1. Beneficia accepta wee must never suffer Gods benefits to slip out of our minde we must keepe a perpetuall catalogue of them 2. Mala commissa I remember my faults this day said Pharaohs Butler We must call our sins to remembrance and weepe for them 3. Exemplaria bona praeterita both of other men and of our selves too The Apostle here would have them call to their remembrance what manner of men they had beene in times past how forward how zealous of religion what afflictions they endured for it and to continue the same men still rather to encrease then to decrease Remember from whence thou art fallen sayes Christ to the Church of Ephesus which had forsaken her first love Many are hot in the beginning that waxe key cold in the end therefore let us remember the dayes of old that our latter dayes may bee as good if not better than our former dayes Grow in grace 1. What they must remember a notable exploit of theirs 2. The time when it was done After yee were enlightned with the knowledge of the truth and had given up your names to Christ. Yee did not fall under the burden but very manfully stood under it Hee doth not simply say afflictions but a fight not a little one but a great one Ye wrastled with many afflictions So soone as we become Christians we must looke for afflictions All that will live godly in CHRIST IESUS shall suffer persecution These were no sooner enlightned but they had a great fight of afflictions Hee that will bee my Disciple let him take up his Crosse and follow mee If thou wilt be a Christian thou must have the Crosse. So soone as CHRIST our Captaine was baptised hee was led into the wildernesse to bee tempted of the Devill and so soone as wee in baptisme professe our selves to bee his Souldiers wee must expect a great fight of afflictions Apoc. 7.14 Wee need not to fight one with another Ephraim to eat up Manasseh and Manasseh Ephraim wee shall have enemies besides to fight withall the Devill and his instruments sicknesse malevolent tongues poverty losse of goods and life too Therefore let us all prepare our selves for this fight We cannot have an heaven here and an heaven hereafter too wee must looke for paines here with Lazarus if we will have joyes hereafter with him VERSE 33. THis fight is illustrated by a distribution of the afflictions which they sustained either in themselves or with others In the afflictions which they endured in their own persons is to be considered the manner and the matter of them For the manner they were set on a theatre 1 Cor. 4.9 exposed on a stage to the laughter of the whole world for the matter of their afflictions they concerned their good name or their goods and life For good name they had many reproches layd on them called Heretickes Galileans maintainers of the sect of the Nazarites foolish Asses that would believe in a crucified God besides that they had such afflictions as touched goods and life Neither did they suffer in their owne persons alone but in the persons of others or that were conversant in the like afflictions If the toe bee full of paine the whole body suffers with it If one Christian be in affliction we must have a fellow-feeling of it I Iohn even your brother and companion in tribulation Apoc. 1.9 In being companions with them we are companions with Christ. When I was in prison yee visited me We will be companions with drunkards with adulterers and shall we not be companions with them that are afflicted for the name of Christ Let us be companions of their misery weeping praying and relieving them in this life that wee may bee companions with them of felicity in the life to come VERSE 34. BOth these are confirmed For the former they sorrowed Where whether at Hierusalem Rome or any other place is not expressed but the Apostles bonds were as their owne bonds Hebr. 13.3 For the latter they suffered the snatching of goods the persequutors playd the harpies violently taking away their goods Silver Gold house-hold Sheep Oxen c. yet they suffered it how not contentedly alone but with joy they rejoyced to be spoiled of their goods for Christ's sake they were not only not grieved but glad of it why they were on a sure ground not only guessing or conjecturing but That ye have where in your selves fide spe Ioh. 3.36 What A better substance ratified by the place and qualitie of it for place it is not in earth where thieves breake and steale but in heaven as in a strong castle where it is safe But say some what tell you mee of goods in heaven Let me have my goods on earth A bird in the hand is better than two in a bush For the quality not a fading but an enduring substance These were excellent professours that suffered joyfully the spoyling of their good for Christ's sake Men had as leave loose their lives as their goods Whereupon the Grecians comprehend them both in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet if we were right Christians indeed we will be content and that with joy to part with all we have in the world for CHRIST and his Gospel Hee that loves father and mother more than me is not worthy of me much lesse is he worthy of Christ that loves his goods more than him 1. God gave us all why shall he not have all if he require it can they be bestowed better than on him that gave them 2. We shall have better in the roome those goods tarry but a while we may loose them by casualties in this life at least when death comes wee must forsake all these endure for ever Who will not change for the better give me a better house and take mine a better horse we love the better If we loose these goods for Christ's sake we shall finde better therfore let it not grieve us to part with them But this is an hard thing this made the young man goe sorrowfull away Now in the time
on their bodies fornicatio quasi formae necatio many loathsome diseases are on them as the French-pox consumptions c. Men are afraid to drinke of their cups and their bodies many times wast and consume away 3 On their goods the sinne of Adultery hath brought many a rich man to beggery The prodigall Childe quickly wasted his goods on harlots they be as sponges to drink up a mans wealth their riches melt as wax 4 On their good names they be odious to all men Yea one Adulterer will speake ill of another and upbraid one another by this sin one principall thing that the Oratour cast in Catelins dish was his beastly and incestuous life Cane pejus angue 5 On their children Sometimes they be fooles and ideots sometimes lame in their hands in their feet In ancient times they might beare no office in Church or Common-wealth Sometimes they are taken away by an untimely death as Davids childe was which he begat of Vriahs wife they cannot inherit the Lands of their Fathers One way or other the brand of Gods wrath is on their posterity So that the truth of this sentence may be apparent to us all GOD will judge Yea though there bee never so great men in the world against whom the sword of mans authority cannot easily be drawne forth yet GOD will be sure to meet with them Amnon was a Kings Son yet because he defiled his sister GOD slew him and he was slaine at a banquet when his heart was merry with wine and did not so much as dreame of death when he had little time to repent him of his wicked life Absalom was heire apparent to the Crowne nay for the time he was King having put downe his father yet because he had played the incestuous beast the Lord in justice caused him to be hanged by his owne hayre and so he dyed miserably Iesabel was a Queene yet because her adulteries were in great number she was cast out of a window and eaten with dogs Whole Cities have beene destroyed for it as Sodome and Gomorah with those adjoyning to it All the males in Shechem were put to the sword for ravishng one mayde The wrong offered to one woman was almost the utter overthrow of the whole Tribe of Benjamin Therefore let us tremble at this sentence Though men judge them not yet God will judge them though the Iudge of the Assizes will not punish them though for a little money they may escape in the Courts yet the Iudge of the World will punish them severely If for some causes best knowne to himselfe they escape his fingers in this world yet they shall feele the heavie hand of his indignation in the world to come This ye know all that be in the Schoole of Christ know this that no whoremonger wanton buggerer shall inherit the kingdome of GOD. Without the gates of heavenly Ierusalem are Dogs Enchanters Whoremongers Lyars A terrible sin that excludes us out of Heaven Therefore let us all beware of it It is a sweet sinne to the flesh but God hath provided sowre sauce for it therefore let it be detested by us all If we feele the fire of lust burning in us let us not sit at the wine goe to an whore or harlot that will but increase the fire and make us fit matter for the fire of hell But let us fast and pray or let us flye to mariage for the quenching of it for the avoiding of fornication let every man have his wife Mariage is honourable among all and the bed undefiled but whoremongers and adulterers God will judge Demosthenes went to Lais the strumpet for a nights-lodging she asked ten thousand drachmes nay soft sayes Demosthenes nolo tanti emere poenitere So if an harlot say to us as Potiphars wife to Ioseph Come lye with me c. Let us abhor it and say I will not buy repentance so deere We shall one day repent us for it either to our griefe or amendment in this life or to our condemnation in the life to come The Sodomites burned in Lust one towards another now they burne in hell fire They suffer the vengeance of eternall fire as S. Iude speaketh A full sin that banishes us out of Heaven Plutarch makes mention of a certaine King named Lysimachus that being exceeding dry sold his Kingdome for a draught of water after he cryes out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heu pro quà m exigua voluptate regnum perdidi so may the adulterer say for what a little pleasure have I lost the Kingdome of Heaven VERSE 5. 1 AN admonition 2. The reason the admonition consists of a dehortation from covetousnesse and the prescription of a remedie against it He doth not say be ye without covetousnesse but let your conversation all your manners behaviour and actions bee voide of covetousnesse Without the love of silver a part put for the whole Whatsoever some men doe it smels of covetousnesse their buying and selling all the bargaines they make all the journeyes they take all the words that issue out of their mouthes the cloathes on their backs the meat they put in their belly all savours of covetousnesse Any commodity they have they will sell deere they will buy cheape they will watch poore men whom necessity constraines to sell and they will have it of them for little or nothing They will goe meanely fare hardly all that they doe hath a sent of covetousnesse Therefore sayes he so converse among your neighbours that all may see that the world is not the principall marke ye aime at buy and sell without covetousnesse Let your house keeping bee without covetousnesse Let your talke and speeches be without covetousnesse Pay the Minister his due without covetousnesse Let covetousnesse be banished from all your actions 1 It is the root of all evill ye cannot abide bitter roots in your Gardens no root is so bitter as covetousnesse and it will draw all evill after it A covetous man will lye sweare steale kill for mony therefore root it out of the garden of your hearts 2 It excludes men by name out of the Kingdome of Heaven 1 Cor. 6.10 That is provided for liberall men that cloath the naked feed the hungry relieve the oppressed c. Not for greedy covetous misers that doe no good with their wealth 3 It ought not once to be named among us When we speake of filthy and uncomely things we doe it with a preface saving your reverence c. So when thou speakest of Nabal say there is such an one saving your reverence a covetous man it should not be named much lesse practised by us that be Christians 4 Covetousnesse is idolatry A covetous man makes an Idol of his money If the Idolaters Idoll be gone all is gone What have I mâ—re said Michah So if his money be gone his god is gone An Idolater makes a strong Chappell to put his Idoll in a covetous man makes a strong Chest
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
Adam had a Cain Noah had a Cham Abraham had an Ishmael Isaac had an Esau. This collection doe some make but this is not necessarie he might finde them all good in externall carriage and behaviour he goes no further but how did he finde them not sitting still but walking in what not in falshood but in truth that is in the truth of the Gospell embraced professed honoured by them in framing their lives too according to the truth This doth argue the great care of this worthy Lady in the vertuous education of her children which is to bee imitated by all fathers and mothers If wee have a peece of ground we will bestow cost and paines in the manuring tilling and sowing of it If we have a young horse we will be at charge to bring him to a good pace and shall we neglect our children Children are the inheritance of the Lord and the fruite of the wombe is his reward and shall wee reward the giver so unkindly as not to give them education Which consisteth in three things religion learning manners and behaviour touching the former David and Bathsheba joyning together in seasoning the tender yeares of Salomon with the sweete liquor of celestiall pietie by the meanes of Hannah Samuel came presently à mamma corporali ad mammam spiritualem from the corporall to the spirituall dugge Eunice taught Timothy the holy Scripture from his child-hood Hierom would have Laeta to teach her daughter Paula the Canonicall Scriptures beginning with the Psalmes and ending with the Canticles the Psalmes as the easiest and sweetest the Canticles as the hardest To this end chatechizing is very requisite Clemens Alexandrinus was a chatechist Theophilus was Catechized David chatechiseth children There is a forme of catechizing and some principalls of religion specified and that hath the appellation of milke which is fit for children There were catechumenoy in the primitive Church which must say their Catechisme before they were admitted into the Church The Church of England hath a compendious and faithfull catechisme in the booke of Common Prayer which if it were diligently taught and effectually learned both young old should be better acquainted with the principles of religion and being wisely done would be more profitable than preaching without chatechizing for want whereof many that runne to Sermons have beene found to be very ignorant of the maine principles of religion For education in learning Pharaohs daughter trained up her adopted sonne in all the learning of the Aegyptians Aristippus that famous Philosopher was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught by his mother the eloquent tongue of Cornelia was a great meanes of the eloquence of the Gracchi her two sons Hortensius his eloquence grew up inter paternos sinus in the bosome of his father and mother If we cannot nor have leysure to learne them our selves let us put them forth to learning provide fit teachers for them Iehonathan and Iehiel men of understanding were with the Kings Sonnes 1 Paral. 27.32 Iehoiadah taught King Ioash Saint Paul had Gamaleel to his Tutour a Doctor of the Law Philip procured two School-masters for his sonne Alexander Aristotle for his teacher Leonides for his directer and informer Constantine he procured three severall Tutors for his three severall sonnes one for Divinitie the other for the Civill Law the third for military discipline Concerning manners and behaviour we must bring up our children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in instruction and information that may formare mores frame their manners and put a good minde into them as the word importeth When Diogenes looked upon an unmannerly boy that eate his meate rudely he gave his master a box of the eare because the fault was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in the Scholler but in the master Gregorie writes of a man well knowne but names him not who had a sonne to whom hee was too indulgent when any thing crossed him he was wont to curse and blaspheme his father never corrected him for it It fell out that he dyed blaspheming in his fathers armes and the Devill was seene to carry him away we are to have a diligent circumspection over the behaviour of our children when they bee young to keepe them from swearing lying pilfering and other vices least they grow up with them when they be old they be flexible in their young yeares proove inflexible afterwards While the waxe is soft ye may set a good impression on it as well as a bad the print of a Dove as well as of a vulture when it is hard ye cannot ye may safely bend a young plant so can yee not an old tree let us have a care of them while they be young least they and we repent afterwards when it is too late Naboth would not give the inheritance of his fathers to Achab children are inheritances given us of God and shall we through our negligence give them to the Devill let us treade in the steps of this renowned Lady give our children the best education we can every kinde of way We have had the greatnesse of his joy together with the object of it then comes the rule for the squaring of their walking wherein he rejoyced Not according to our owne braines or after the traditions of men but as we have received a Commandement from the Father in holy Scriptures This is his Commandement that we beleeve in his Sonne Iesus Christ and love one another Thy word is a light to my feet and a Lanthorne to my steps this is the light after which wee must walke God hath ordeined good workes that we should walke in them Let your light so shine before men that seeing your good workes they may glorifie your father which is in heaven walke as children of the light It is not a Councell which we may follow if we will it is a Commandement that must be obeyed not from a master but from a father and all children must obey their fathers Cammandement VERSE 5. THe other branch of the matter of the Epistle is an exhortatiō or an admonition where 1. he doth exhort to love in special 2 to constancie in the truth in generall v. 6. in the exhortation 1 there is the manner how it is introduced 2. the delivery of it being introduced It is introduced after a most kinde and lovely manner as Saint Paul had authority to command Philemon so Saint Iohn had authoritie to command the Lady yet they doe both rather beseech we might come with a rod yet we had rather come in love and in the spirit of meekenesse as Ambassadors for Christ as though God did beseech you through us we pray you in Christs steed that ye be reconciled to God if we can prevaile any way with you wee are glad Having made a way for it hee delivers it where 1 there is a commendation of the vertue whereunto he doth exhort 2. a nomination of it
come joyfully one to another yet the joy of these meetings may be dashed sundry kind of wayes and though they be never so full of joy yet that and the meetings themselves have an end Let us prepare for that meeting when we shall meete Christ in the ayre and abide with him for ever never to depart any more VERSE 13. THe other part of the conclusion is a salutation sent to the Lady The children of thy elect sister greete thee Here Lorinus to avoid that absurdity that two sisters should have one name insinuates that the elect here maybe cognomen not nomen a surname not her proper name as Josephs surname was Iustus I but there is no surname set downe without the name premised therefore this is a meere shift Her sister is called elect in the same sence that she was because of faith and other graces of the Spirit that were in her as signes of her election Did not her sister send greeting to her as well as her children It may be her children were now with St. Iohn for their further instruction so was not the mother They should have used a more reverent tearme their duty or service to be remembred to their Aunt It is too familiar to send salutations Not onely equalls did salute but inferiors too the reapers of Boaz saluted him but inferiors salute after a more submisse manner though it be not expressed Touching salutations looke the Epistle to Philemon Amen Betweene the former words and Amen Aquinas interserts these Gracia tecum Grace be with thee Then Amen hath indeede something to answer to but those saith Catharinus are not in correctis libris The old translation hath them not Amen here may have reference to the meeting before mentioned Amen So be it God grant it may be so A COMMENTARIE VPON The third Epistle of St. IOHN VERSE 1. THe parts of this Epistle are these 1. An entrance into it verse 1 and 2. 2 The matter conteined in it verse 3. an entrance is made into it by an inscription v. 1. by a precation v. 2. The inscription pointeth out the party writing and the party to whom he writeth the person writing is described as before by his office An Elder a chiefe governour in the Church For a more ample discussing of it the reader is to be referred to the former Epistle verse 1. The person to whom he writeth is set forth by his name and by the speciall love Saint Iohn beares to him Whereof there is first an expression Welbeloved then an explication how hee loveth him in truth His name is Gajus some collect out of the seventh verse that he was a Iew as if he were opposed to the Gentiles that be there mentioned yet not he but they that came from him whom hee entertained are apposed to the Gentiles By his name he should rather be a Romane for Gajus or Cajus is a Romane name G and C are commutable letters To let all conjectures passe there be three of this name in Scripture Gajus of Macedonia Act. 19.29 Gajus of Derbe Act. 20.4 Gajus of Corinth 1 Cor. 1.14 Whom Paul baptized whom he termeth his Hoste the Hoste of the whole Church Rom. 16.23 By all probability this was hee who continued his hospitality to Saint Iohns dayes Christ saith of the woman that powred oyntment upon his head Wheresoever this Gospell shall be preached throughout all the world there shall also this that she hath done be spoken of for a memoriall of her The memoriall of the just shall be blessed but the name of the wicked shall rot Origen by dedicating most of his bookes to Ambrose a wealthy Noble man which was his Patron and Hierome by doing the like to Estochium a renowned Virgin and bountiful to good uses continue the remembrance of them to all ages and the fame of Gajus shall last so long as the Epistle of Saint Iohn lasteth this should be a spurre to others to the like This Gajus was deepe in Saint Iohns bookes and in his heart too he calls him his Welbeloved he gave not this title to the Lady to whom he wrote some say to avoyde suspition of familiarity with her being a woman a frivilous excuse for Saint Paul calls Persis and Apphia beloved without any feare of that Others suppose because it was too familiar and did not agree to the dignity of a Lady what needeth all this he gave her a more magnificent title when he stiled her Elect this was a singular comfort and honour too to Gajus that he was beloved of such a worthy man as Saint Iohn The Disciple whom Iesus loved Then he makes an explication of his love whom I love in the truth that is truely and unfeinedly See more 2 Iohn 1. VERSE 2. THe other part of the entrance is a precation or wish where 1. an inculcation or repetition of his beloved that hee might have the greater assurance of it and because there might seeme to be some defect in the former sentence here hee makes a supply of it I wish unto thee 2. An enumeration of the blessings wished prosperitie and health which are illustrated 1. by the priority or eminencie of them above all things 2. by an argument a pari of the like in his soule The vulgar translation renders it I pray which all Popish interpreters follow we will not sticke with them for that praying is a kinde of wishing and wishing is a kinde of praying Above all things in the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all things but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before all things therefore saith Catharinus for mine owne part I would have translated it prae omnibus or ante omnia before or above all things of such importance they be But let us take a view of them 1. that thou mayest prosper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mayest take a good way goe well a metaphor from travellers S. Paul prayeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word that here is used that hee may have a prosperous journey to the Romans from thence it is translated to all prosperity whatsoever So Saint Paul useth the word Every first day let every man put aside as God hath prospered him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and wee use to say in our common speech How doth such a one goe on that is how doth he prosper I wish that thou mayest prosper in thy children in thy servants in thy sheepe in thy cattle in thy corne in thy wine in all things appertaining to thee Worldly prosperity is a singular blessing of God which hee often bestoweth on his children It is sayd of the godly man riches and treasures shall be in his house the Lord blessed Abraham wonderfully that hee became great he gave him sheepe and beeves silver and gold Camels and Asses men servants and mayd servants hee had 318 in his house that were
written in us by the pen of nature the labourer is worthy of his hyre we pay our Weavers Burlers Spinners our thrashers They that thrash out the corne of the Word of God to us we are loath to pay Our owne harvest-men we will recompence Gods harvest-men by our good will shall have nothing Saint Paul bestoweth an whole Chapter in pleading for the Ministers allowance Who goeth a warfare at his owne cost Who planteth a Vineyard and eateth not of the fruit thereof Yet our Pauls and Apolloes are worthy of nothing for their planting and watering They that served at the Altar lived on the Altar and they that preach the Gospel ought to live on the Gospel Extraordinarie examples must make no ordinary rule These tooke nothing Saint Paul tooke nothing therefore now we ought to take nothing The poore receive the Gospel The Gentiles were poore therefore in commiseration they would take nothing neither are we rigid exactors of the poore I but Paul tooke nothing of the Corinthians yet they were rich Not because he might not but because he would not to pull downe the arrogancie of the false apostles which exalted themselves and went about to depresse St. Paul There was one thing wherein all the world knew he excelled them that he preached the Gospel freely among them Whereas those greedy dogges could never be satisfied They devoured them they tooke away theâ—r goods yet they were had in high estimation among them This advantage he would by no meanes lose It were better for him to die than that any should make this rejoycing of his vaine These be unlearned cavils Saint Paul wrought for his living his hands ministred to his necessities therefore now Preachers must worke for their living 1. Saint Paul wrought not every where of some Churches he tooke nothing of others he did In so much as he upbraideth the Corinthians with it that he was faine to rob other Churches to take wages of them to doe them service 2. Saint Paul was furnished with the extraordinary gifts of the holy Ghost with all kinde of tongues which must cost us infinite labour to attaine to his understanding was opened to understand the Scriptures without helpe of Commentaries For Christ at his Ascention into heaven opened the understanding of all the Apostles So he did his when he revealed himselfe to him Saint Paul was able to preach without study without bookes so are not we The people call on us to preach they have never Sermons enough though none be practised yet they would have us to preach for nothing We must be painefull Bees flying up and downe from booke to booke as from flower to flower to gather honey for them yet we must be as Camelions to live by aire David professed he would not offer a burnt offering to the Lord his God of that which cost him nothing Yet some would have us to offer them up by the preaching of the Word for nothing They be such as feele no sweetnesse in the Word of God for if they did they would be content to plucke their eyes out of their heads for us if it were possible much more the money out of their purses They that build upon this place They went forth taking nothing of the Gentiles by a kinde of Alchimistrie which they have goe about to make a great matter of nothing VERSE 8. HE concludes this point by a necessity of it imposed upon all Wee Not thou alone but I too All that love the truth I am a poore man in respect of worldly wealth in comparison of others yet I am willing to put my helping hand to it He doth not say we may if we list but we ought It is a debt that we owe Whose debters are they saith Saint Paul of the Gentiles namely to the poore Iewes to contribute to them for if they be partakers of their spirituall things their dutie is also to minister to them in carnall things What to doe To receive such Such worthy labourers in Christ his harvest as these be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take them from their tedious journeyes into our houses and to give them the best reliefe we can Why That we might be fellow helpers to the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow workers for the truth together with them We are fellow helpers to the truth sundry kinde of wayes 1. Amicè alloquondo by speaking friendly to the Preachers of the truth Hezekiah spake comfortably to the Levites which was a cheering of their hearts as the word importeth 2. Instruendo alios by a private instructing of others as Priscilla and Aquila did Apollos Housholders that catechize their families are great fellow helpers to the truth 3. Pro eis loquendo as they that made apollogies for them 4. Eâ—periculis eruendo by pulling them out of dangers So they that let downe Paul in a basket through the wall of Damascus were fellow helpers to the truth that Paul preached So were they that conveyed Athanasius away in a ship from the fury of Iulian 5. By helping them to their maintenance So did Hezekiah by commanding the people to pay their tithes and offerings to the Priests and Levites whereby they were encouraged in the Law of the Lord. As they discourage them that with-hold their right from them as a number doe they thinke they may pinch on the Parsons side so doing they give a secret maime to the truth 6. Temporalia ministrando by ministring temporall things to them by receiving the Preachers of the truth into our houses by releiving of their necessities by affording them all the comfort we can by sending to them if they be in distresse This is the direct scope of the place So the Shunamitish women of great estimation was an helper to the truth in preparing a chamber a stoole a candlesticke all necessary provision for Elisha So was Iohanna the wife of Chuza Herods steward with other holy women that ministred to Christ of their substance Constantine was an helper to the truth in entertaining the Bishops in his owne Palace and admitting them to his owne table Let us all according to our ability receive such that we may be helpers to the truth The second part of the substance of the Epistle is a fruitfull admonition given to Gajus 1. Concerning a bad man 2. Concerning a good man ver 12. In the bad man 1. There is a description of him 2. A caveat to avoid him ver 11. He is described by a combate betweene him and Saint Iohn Where there is 1. His resisting of Iohn 2. Iohns resisting of him ver 10. Hee gave the assault Iohn is onely se defendere a defender of himselfe VERSE 9. IN his resisting of Saint Iohn is to be considered 1. What he did resist 2. Who resisted 3. The manner of his resistance That which he withstood was a letter written by Saint Iohn I wrote to the Churches that
very Heathen The Sunne is ours wheresoever it shineth though it be upon a dunghill good is ours wheresoever it be though among the Heathen Follow the patience of Socrates the chastitie of Lucretia the temporance of Zeno the just dealing of Aristides the contempt of money that was in Lucullus Fabritius but especially follow it in the godly the members of Christ. Follow the faith of Abraham the zeale of Phineas the sincerity of Nathaniel the liberality of Zacheus and Cornelius listen to the admonition of Saint Paul Whatsoever things are true whatsoever things are honest whatsoever things are just are pure appertaining to love whatever things are of good report if there be any verture if there be any praise thinke on these things But let us come to Saint Iohns Reason 1. For goodnesse Hee that doth good is of God not by propagation but by imitation he is full of goodnesse be you so too in some measure Be you mercifull as your heavenly father is mercifull be yee bountifull as he is bountifull be ye loving as he is loving He doth good to his very enemies so doe you 2. He doth that which is acceptable to God he is of his family he serves and obeyes him therefore God will reward him for it on the other side He that doth evill hath not seene God Why then none hath seene him for all doe evill the meaning is that doth accustome himselfe to doe evill The godly man doth evill but it is upon weakenesse the wicked doe it upon wilfulnesse the one accidentally the other properly and naturally Such a one hath not seene God No more hath the holiest man in the world No man hath seene God at any time That is spoken of the essence of God and of a perfect seeing of him But here he entreates of an experimentall seeing of God Taste and see how good the Lord is he hath not seene the power the wisedome the justice the mercy of God He knoweth not God Hee hath no acquaintance at all with God like to them that never saw him he is a stranger from God and so consequently from all happinesse If they knew God aright they would not take such evill courses as they doe He that walketh in the darke cannot see wicked men walke in the darkenesse of sinne and ignorance they lie wallowing in the workes of darkenesse therefore they can not see God Therefore let us abhorre that which is evill It will blind our eyes and keepe us from seeing of God VERSE 12. WEE have had the bad man to be eschewed Now to the good man that is to be followed That is Demetrius We reade of a Demetrius the father of Antiochus that once reigned in Israel in the bookes of the Maccabes There are but two mentioned in the new Testament The Silver-smith that made shrines for Diana and raised a tumult in Ephesus and Demetrius here spoken of Who he was cannot certainely be defined By all probability he was one of the Preachers before mentioned who at this time was with Saint Iohn and as some thinke was the carrier of this Epistle Whatsoever he was he was a good man opposed to Diotrephes he was a proud man this an humble man he an hard hearted man that shut up the bowels of compassion against poore strangers this is a mercifull man to his ability ready to entertaine strangers he himselfe against Saint Iohn this was a lover and a reverencer of Saint Iohn God will not have us to be utterly dejected by the examples of wicked men he stirreth up some good men that may countervaile them As the Iewes had a Haman to pull them downe so they had a Mordecai to lift them up As Christ had many enemies among the Pharisees so he had some friends among them Nicodemus and Ioseph of Arimathea As Saint Paul had a Smith against him in Ephesus so hee had the Towne-Clerke of Ephesus by Gods providence to pacifie the tumult as Gajus might grieve for Diotrephes so he might rejoyce in Demetrius This Demetrius had an excellent report 1. Of all men in generall 2. Of the truth itselfe 3. Of Saint Iohn in speciall To Demetrius is witnessed of all men all have witnesse to him to be a good man neither is it a lying but a true witnesse the truth it selfe doth testifie it his deedes being answerable to the generall report that goeth of him Yea and I too doe justifie the same He shall have my pen my hand to testifie the same I but thy testimony is of no great weight for that I appeale to your owne knowledge Ye know having had so long experience of me that my record is true Christ knew it the faithfull ever since have verified it and you your selves know it to be true he is very earnest in the commendation of Demetrius But is this such a praise to Demetrius to have the good report of all men Our Saviour seemes to be of another judgement O be to you when all men speake well of you for after this manner did their fathers to the false prophets 1. That is spoken of men-pleasers which accommodate themselves to all mens humours sooth up all in their sinnes that they may get the good will and good word of all as appeareth by the example of the false prophets alleadged Demetrius was none of that ranke 2 Here by all men is meant all good and godly men although a good man sometimes may in some things so carry himselfe that the very wicked shall be compelled to speake well of him 3 As Demetrius had the testimony of men so he had the testimony of the truth it selfe the truth did beare witnesse of him as well as men There be two things which we ought all to procure bona conscientia a good conscience in respect of God bona fama and a good name a good report in regard of men 1 A good name is sweet and comfortable it is preferred before the most precious things that men have in greatest estimation A good name is to be chosen above great riches and loving favour is above silver and gold 2 It is profitable A good name maketh the bones fat an ill name maketh a man leane a good name maketh a man fat he eates hee drinkes he sleepes the better for it 3 It secures a man while he is alive they that have a bad report for their injurious dealing are shooted at and maligned they goe in some sort in danger of their lives they that have a good report walke cheerefully and safely 4 It is a consolation to a man even on his death bed hee hath the lesse then to vexe and trouble his minde 5 It leaves a sweet savour after us When we be dead it is an odoriferous oyntment the house wil smell of it a good while after Therefore let us so live that we may be well reported of so far as it is possible of all men I say so farre