A commentary vpon the Epistles of Saint Paul to Philemon, and to the Hebrewes together with a compendious explication of the second and third Epistles of Saint Iohn. By VVilliam Iones of East Bergholt in Suffolke, Dr. in Divinity, and sometimes one of the fellowes of the foundation of Emmanuel Colledge in Cambridge.

A COMMENTARY VPON THE EPISTLE OF S^t PAUL to the Hebrews.

FIRST, the inscription of the Epistle. Se∣condly, the substance of it. In the Inscrip∣tion there are foure things: 1. What it is which is written: 2. Who wrote it: 3. In what tongue he wrote it: 4. To whom it was written. Two of them are expressed, and two of them are necessarily to be sup∣plyed.

The thing written is an Epistle, that which is sent. If wee cannot goe to men, and speake to them by word of mouth, we may send a Letter to them, and speake to them by writing. The Author of this Epistle, at this time could not con∣veniently goe to the Iewes, therefore he writeth to them.

Secondly, who wrote it: there is great controversie about that: some, and those very learned and godly men, will not be per∣swaded, that this is S. Pauls Epistle.

1 Because it wanteth S. Pauls hand and seale,* 1.1 The salutation of me Paul, with my owne hands, this I write in all my Epistles. S. Paul is wont to put his name to all his Epistles; this hath not St. Pauls name, neither in the beginning nor in the ending; neither in the forehead, nor in the foot. Therefore it is none of S. Pauls.

But that is easily answered. In wisdome, hee concealed his name, Quia fuit Iudaeis exosum, etiam ad fidem conversis; if they had seene his name, they would have hurled away his Epistle, because they tooke him to be an enemie to the Law.

2 They cannot be induced to thinke that S. Paul was the Pen∣man of this Epistle,* 1.2 because he puts himselfe in the Catalogue of them that were the Apostles Schollers: whereas S. Paul is wont to stand upon his credit and reputation in that behalfe; that he learned nothing of any man; that he was nothing inferiour to the chiefe of the Apostles.

But either he may speake that by way of rhetoricall communi∣cation, usuall with Orators and Divines too, to assume that to him∣selfe,

which is proper to them to whom he speaketh, 1 Cor. 15.51. yet hee did not thinke that he and the Corinthians should live till that change, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ad nostrum tempus. So that for modesty sake he may include himselfe: that hee speakes in the person of the be∣lieving Iewes, to whom the Gospell was confirmed by the Apostles miracles, and the receiving of the extraordinary gifts of the Holy Ghost: or else (which is the soundest answer) he doth not affirme that he learned his doctrine from the Apostles, but that it was con∣firmed to him by the Apostles miracles: and so without any dis∣paragement, it might bee ratified by Saint Paul himselfe. But I thinke though it be not much materiall, it may be evinced by strong arguments to be writtten by Saint Paul himselfe.

1. It is as cleare as the noone day, that Saint Paul wrote to the Hebrewes.* 1.3

* 1.4Saint Paul wrote to the same people that Saint Peter did, but Saint Peter wrote both his Epistles to the Hebrewes. Ergo, S^t. Paul wrote to them. Now either that writing of his is fallen to the ground, which is not like, so small an Epistle as that to Philemon be∣ing reserved, or else this is the Epistle, which Saint Peter avoucheth he wrote to the Hebrewes.

2. The inscription in all Greeke copies, save one, beareth the name of Paul. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

3. The phrases used in this Epistle are cousin Germanes to them that are in other of Saint Pauls Epistles: especially in those to the Rom: Philip. and Coloss. Saint Paul hath in other of his Epi∣stles as lofty phrases as any be in this.

4. The method is alike: for as in the rest of his Epistles. 1. He unfoldeth the doctrine of salvation purchased by CHRIST: and then exhorteth to a godly life: so he doth in this.

5. All the Greeke Fathers with one voyce acknowledge it to be Pauls. Clem. Alexand. Chrys. Theoph. Basil. Theodoret and the rest: yea and though the Latine Church for a time repelled this Epistle, yet the chiefest of the Latine Fathers, as Augustine, Hierome, Ambrose confesse it to be Pauls. That of Athanasius is most famous: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—since the Gospell of CHRIST hath beene published to the world, this hath beene received for Pauls Epistle. So that, though the matter be not weighty, it seemes most probable to be Saint Pauls. Whosoever was the pipe to con∣vey it to us, the Holy Ghost, as appeareth by the heavenly doctrine conteined in it, was the fountaine from whence it was derived: therefore let it be reverently embraced by all.

The third question is, in what tongue it was written. Some are of opinion, in Hebrew, and afterwards translated into Greeke by Luke, Barnabas or Clemens: but it seemes that it was never written in Hebrew.

If S^t. Paul or any other had written this in the Hebrew tongue, he would not have cited the testimonies of the old Testament out of the 70. but out of the Hebrew text: yet it is a common thing with

the writer of this Epistle, to alleadge the testimonies of the Old Testament out of the 70. interpreters: therefore undoubtedly hee wrote in Greeke, not in Hebrew.

2. Though he wrote to the Romans, which at that time were Lords of all the world, yet he wrote not in the Latine, but in the Greeke tongue to them: because the Latine tongue was inclu∣ded within the compasse of a few regions, and the Greeke was un∣derstood of all nations: for that cause the Apostles wrote in Greek, and not in the peculiar tongue of any nation.

Though he wrote to the Hebrews, yet he would not write in the Hebrew tongue, but in the Greeke, that all the world might reape benefit by it, as well as them.

3. If he had written in Hebrew, it is not like the Church should have beene deprived of the originall fountaine: By all probabili∣ty it was written in the Greeke tongue.

The last thing to bee discussed is the persons to whom it was written.

The name of Hebrewes was more generall then the name of Iewes, for that flowed from one tribe, the tribe of Iudah. Of Iu∣dah they were called Iewes: but from whom had they the name of Hebrewes? Many both old and new wryters affirme, of Heber, that is mentioned, Gen. 10.21.

Yet it seemeth not to be so.

1. This title of these Hebrewes is no where adscribed to He∣ber or his posterity, but it is often applyed to Abram and his po∣sterity.

One told Abram the Hebrew;* 1.5 why hast thou brought this He∣brew to mock me, saies Potiphars Wife of Ioseph? It is an abomina∣tion to the Aegyptians to eate with the Hebrewes. Abram and his po∣sterity are called Hebrews: we do not read that Heber and his pro∣geny were. It comes rather from Abram, then from Heber.

2. The Iewes boast often that they are Abrams seed, never that they were Hebers seed. Abram was their father, not Heber.

3. In their owne tongue they be called (gnibrim) transeuntes, of gnabar, because Abram their father passed over the river out of Mesopotamia into Canaan. So that they have their appellation from Abram, not from Heber: as of Iudah they were called Iudaei; so of Abram Hebraei: for Aleph is a gutturall. Thus yee see of whom they had the name of Hebrewes.

To them was this Epistle written, and in them to us that bee English men, and to all Christian people in the world: that which I say to you, sayes CHRIST, I say to all, watch:* 1.6 So that which Saint Paul writeth to the Hebrews, he writeth to us all: therefore let us all with reverence attend to it.

So much of the inscription. Now let us come to the substance of the Epistle. It is divided, as all others, into two parts. 1. The doctrine of Christianity which wee are to learne. 2. The life of Christians which we are to live.

The Doctrine hath two branches. 1. A large and ample description of our Saviour CHRIST the author and finisher of our salvation.

2. A pointing out of the hand, whereby we apprehend Christ, and that is faith, Chap. 11.

The doctrine concerning CHRIST may be reduced to his person, and offices; his kingdome, cap. 1.2. His prophesie, cap. 3.4. His priesthood, cap. 5. &c.

His person consisteth of two natures. The 1. Is his deity. The. 2. Is his humanity. His deity is first taught in this Chapter, then applyed in the next.

CHAPTER 1.

1. AN introduction is made into the deity of CHRIST. 2. A confirmation of it. 1. Simply, then comparative∣ly. 1. For his person. 2. For his offices. An intro∣duction is made by a comparison betweene them in the time of the law, and of the Gospell.

A comparison is made betweene them in foure respects where∣in we excell them.

• 1. In regard of the matter of the Doctrine delivered to them:
• 2. Of the manner, how it was delivered.
• 3. Of the time when.
• 4. Of the persons by whom it was delivered.

For the matter of the doctrine, it was dispensed to them at sun∣dry times, divided into many parts: that is the nature of the Greek word. It was given them by piece meale, now a part, then a part. They had one part of it in Adams time, another in Noahs: one in Abrahams, an other in Moses time: one in Davids time, another in Ieremies, Isaiah's, and the rest of the Prophets. It was parcelled out to them, as the capacity of the people in sundry times did re∣quire: but we have the doctrine of salvation at one lump propoun∣ded to us, in one whole and entyre Summe. Thus God hath dealt more graciously and bountifully with us. They had one flower now, and another anon: we have all the flowers in Gods garden sweetly smelling all at once in our nostrills. They had now a loafe and then a loafe: now a draught and then a draught of the Lords Wine: the whole Magazen of God Almighty is opened to us. Then how thankfull ought we to be to God above them? And how carefull should we be to enrich our selves with these heavenly wares, that may freely enter the whole store-house of the Lord of hoasts?

2. For the manner: God delivered his will to them after di∣verse manners; to Abraham by Angels, in the shape of men; to Moses in a bush and a cloud; to Samuel in a dreame; to Ezekiel in visions: by the oracles and answers of the Priests, in a soft winde,

as to Elias, by thunder, &c. To us he hath delivered his will in one manner, by the sweet and comfortable voice, by the powerfull and majesticall voice of his owne Sonne: never man spake as he, which taught in the streets of Ierusalem and of Iudea in his owne person, and after his resurrection and ascension, he sent his Apostles abroad, as his Legats and Deputies into all the world. This one manner, farre surpassed all the manners, whereby God spake to them. Those were darke and obscure; this plaine: many of those were terrible to the hearers, insomuch, as they ranne to Moses and desired that he might speake to them, not God, lest they died; this was a most milde and amiable manner; Come unto me all ye that are weary and heavie laden, &c. He stood with unfolded armes ready to imbrace them; he spread forth his wings as a loving Hen, to gather all as chickens un∣der them. We are to magnifie God for this one manner whereby he now speaketh to us. Variety doth delight, yet it is not alwayes the best. The World was in best case, when they had but one Tongue, Speech and Language. Variety of tongues in respect of the Originall, was but a curse on mankinde: and it is far better now with the Church, since Almighty God began to speake to us after one manner by his Sonne, than when he spake after so diverse man∣ners under the Law. Therefore let us be thankfull for it, and reve∣rence the voice of his Sonne.

3 For the time; he spake to them in old time, in the first and el∣dest age of the world; he speakes to us in a new time, when all are made new by our Saviour CHRIST. It was said by them of old times, sayes CHRIST, Mat. 5.21.27. But I say to you, this new time wherin all things are made greene, fresh and flourishing by our SAVIOUR CHRIST, is far more excellent than that old time of the world.

4 For the persons by whom, or in whom it was delivered. Hos. 1.7. Psal. 63.11. Sweare in him, 1. By him: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Yet there is a great emphasis in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: GOD spake in them, moving their hearts and tongues, 2 Pet 1.21. The Prophesie came not in old time by the will of man, but holy men of GOD spake as they were moved by the Holy Ghost, Mat. 10.20. It is not you that speake, but the spirit of your Father which speaketh in you: not in those alone that wrote, but in all from Adam, Ier. 7.25. whereof some were of the bloud-royall, as Isaiah. Some of the Priests, as Ieremie. Some of the common people, as Amos. GOD spake in them to the Fathers, not in the Patriarchs alone, but in all. But our estate is farre more excellent: he spake to them by the Prophets, which indeed were rare and singular men, worthy to be had in high price and estimation: yet not worthy to be named with CHRIST by whom he speaketh to us.

They were men; Christ, by whom God speaks to us, is GOD and Man: they were wise, could foretell things to come, aptly and pithily interpret the Word of GOD, yet all their wisdome and knowledge was borrowed; Christ was wise of himselfe, clad with

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his owne feathers; they mortall and corruptible, dust and ashes; CHRIST never saw corruption, but abideth for ever and ever; they were servants in the House of God; Christ is the Sonne, yea, the Lord and owner of the house. Therefore wonderfully hath God honoured us in the time of the Gospell, above them in the time of the Law. If a King should speake to us by one of his Privie Councell, it is much: but if he speak to us by his sonne and heire ap∣parant to the Crowne, it is a greater dignity. The Prophets were of Gods Councell, as the Preachers be at this day: the Iewes were ho∣noured, that God would speake to them, by them; but to us hee hath spoken by his onely Sonne, therefore our honour is the grea∣ter:* 1.7 we are set in an high chaire of dignity above them: happy are the eyes that see that which we see: Many (Prophets and Kings) have desired to see these things which we see, and have not seene them. God give us grace to use our happinesse to his glory and the salva∣tion of us all.

In this the Old and New Testament are equall; God is the Au∣thor of them both. God spake by the Prophets then, and he speak∣eth now by his Ministers. The word of the Lord, the burthen of the Lord,* 1.8 thus saith the Lord. These were the preambles of all the Pro∣phets. God spake by the mouth of David; as he spake by the mouth of all his Prophets.* 1.9 So God speaketh by the mouth of the Preach∣ers at this present day: It is not you that speak, but the spirit of your Fa∣ther which speaketh in you. Wee are the Ambassadours for Christ, as though God did beseech you by us. When we teach, God teacheth: when we exhort, God exhorteth: when we reprove sinne, God re∣proveth sin. It makes no matter what the man be, that speaketh, so as he be the lawfull Minister of Christ; God speaketh by the man, when the man speaketh Gods word. When the Ambassadour of the King of Denmark, of France, or any other Countrey, speaketh in the Court, the King speaketh whose person he doth represent: when my Lord Chiefe Iustice gives the charge at the Assizes, the King gives the charge, for he sustaines the Kings Person, and is a Commis∣sioner for the King: so when the Preacher speakes in the Pulpit, when he in Gods name gives a charge against pride, malice, &c. God himselfe speakes and gives the charge. Oh that this were imprinted in the hearts of all that come to Church! the Preacher is a man as thou art, but God speakes by him: and if thou despise him, thou de∣spisest God that speakes in him.

VERSE 2.

WE have seene the estate of them in the time of the Law. Now let us take a view of our condition under the Go∣spell.

Theirs were the first dayes; ours be the last. In those that were the first dayes, some new Doctrine was daily to be expected: but in these last dayes, GOD hath opened to us his whole coun∣sell, there is no mint of any new Doctrine to be looked for; now nothing but the second comming of our SAVIOUR CHRIST is to be expected, which hath revealed the whole will of his Father to us. If an Angel from Heaven preach any other Doctrine, than that which wee have received in these last dayes, let him bee ac∣cursed.

2 In the last dayes there is greatest aboundance of knowledge. In the last dayes I will powre out my Spirit on all flesh.* 1.10 GOD then was sparing of his Spirit, he sent it downe by drops: but now he powres it out upon the Church: they had the Moone-light, we have the Sun-light. Therefore if we be ignorant, our condemnation shall be the greater: as GOD knowes, a number of ignorant persons are in this glorious light of the Gospell; yea, in those Towns where the Candle of Gods Word hath shined brightly, these many yeares together. The preaching of the Word is a well of water, but we will not come with our buckets to fetch water at this Well: or if we doe, we come with riven buckets, the water runs out by and by.

3 These last dayes wherein we live, are the most dangerous: sinne overfloweth with a full streame.* 1.11 In the last dayes perillous times shall come. Never did sin shew her selfe with such a brazen face as it doth now: Men now stick not to set themselves against the Word of GOD it selfe, to call the authority of the Scripture in question, whether all things be true in it or not? To band them∣selves against the Preachers, if not openly, yet secretly, and to pull downe, if possible, the Church it selfe: these be the last times where∣in we live; GOD keepe us in them by his holy Spirit.

4 Seeing they be the last dayes, let us not be so much in love with them. Will any be bestowing great cost on his house the last day, when he is to goe out of it? These are the last dayes of the world, wherein we are ready to be turned out of the house of this world: therefore let us not be inflamed too much with the love of it. In the first dayes, when they entred first into the farme of the world, they might be merry and jocund: we live in the last dayes, when we cannot have long to tarry in it, therefore let us not be glewed and wedded to it: let us use this world as if we used it not,* 1.12 for the fashion of this world fadeth away in these last dayes: let us so live, that whensoever Christ comes to judgement, we may meet him joyfully in the Ayre, and be translated with him into his king∣dome of glory.

Spoken unto us.] 1. To the Apostles first, that saw and heard him; then to all Christians. [His] must be understood, Mat. 21.37. But last of all he sent unto them his Son: [in his Sonne,] Col. 2.9. For in him dwelleth all the fulnesse of the Godhead, bodily.

The which Sonne, speaketh to us by his Ministers to the worlds end: they had servants to speake to them, but God hath spoken to us by his Son; yet even his Son is little regarded. Many of the Pharisies knew him to be the Son of God, this is the Heire, yet they said, come let us kill him. I am perswaded, if CHRIST were now alive, and preached many yeeres together in this Towne, yet there be some so maliciously set against the Word, and the preach∣ers of it, that they could finde in their hearts to kill him. Hee that heareth you, heareth me: and he that goeth about to kill them, goes about to kill CHRIST too: What a vile age doe we live in?

What manner of Son? not adopted, but naturall:

1 Heire. The Son is the Fathers Heire: he hath a right and in∣terest to all his Fathers goods and lands: when his Father is dead, he hath the same power, lordship, and authority over all, that his Father had. So Christ, Psa. 2.8. Iohn 16.15. Ioh. 17.10. Yet God his Father never dieth: He is Heire as God and Man, the King and Me∣diator of the Church,* 1.13 All power is given unto mee in Heaven and Earth.

God appointed Him, He did not intrude Himselfe: He was not appointed Heire, because being in time made, He deserved it by His holy life; as Photinus said, not only Heire in time, but with the Fa∣ther, before all times.

Of all.] Of all persons as well as of all things. CHRIST hath a right to all: he that taketh away any thing bequeathed to the Heire, by the Will and Testament of his Father, robs the Heire, and is guilty of theft: if we goe about to take any thing away from CHRIST, we rob Him: our soules and bodies are Christs, there∣fore let us not keepe them away from Him, but consecrate them wholly to him.

* 1.142 We are Heires by Him: the poorest man that beleeves in Christ, is an Heire, though he have scant a place to hide his head in, nor a good meales meat all the week long. Christ Himselfe was Heire of all when He breathed on the Earth, yet He was hungry, thirsty, had no money in His purse; when the receivers of tribute came, He had not an house to dwell in: then He had a right to all, though He had fruition of little. So is it with us. Men are wont to make much of them that be Heires to great Personages: the god∣ly are Heires, not of Men, but of God; not of transitory Lordships, or fading Kingdomes in this world, but of a Kingdome that cannot be shaken in the world to come: make much of them. If we see the Heire of a Noble man, we reverence him; especially if he be the Kings Heire. Good Christians are the Heires of the King of Kings, therefore have them in high price and estimation: but the world knowes not these Heires, therefore she makes no reckoning of them.

If the Kings Sonne should come to a towne in a beggars weede, no man would regard him: no more doe they the heires of God, be∣cause many of them doe not flourish in pompe and honour, and wealth as others doe: yet let not that discourage them; GOD knowes them, the Angels know them, and account them their bre∣thren, and CHRIST will know us at the day of judgement, when he shall say to many that were gay-fellowes here, I know you not: let that be a sufficient comfort to us.

2. Arg. He that made the world is God: CHRIST made the world. Ergo. CHRIST was not made: hee was a maker. The ages: the times themselves, which have beene from the begin∣ning. The world continues from age to age, therefore the ages are put for the world, Hebr. 11.3.

The world was made by CHRIST, not as by an instrument, or an inferiour, but as an equall, a workeman of equall power with the Father.

1. The world is of Gods making: therefore it is to be high∣ly esteemed of us.

The Tabernacle was of Bezaleels making, that was furnished with all skill and wisedome, therefore the more regarded by the Is∣raelites: the Temple was of Salomons making, the wisest man that ever was, therefore in that respect more honoured by the Iewes.

A picture of Apelles making would be in great request: The world is the glorious worke-man-ship of God Almighty, therefore to be admired of us all. If a stranger be in a boat on the Thames, he cannot but wonder at the brave buildings that be scituate on it: shall we passe through this famous frame, and superexcellent buil∣ding of this world set up by God himselfe, and not wonder at the wisedome, power and goodnesse of God, that made it? Wee see what a goodly coate the earth hath: Salomon in all his royalty was not so clothed as it: we see the Sunne in the firmament, the Moone, the Starres GOD Almighty his Candles, birds of the ayre, beasts of the field, fishes of the Sea, the admirable worke of our owne bo∣dies; yet they doe not make us almost to thinke of GOD. The Gentiles had no booke but this to looke upon, yet it left them with∣out excuse. Let us all behold GOD, even in the creation of the world.

2. Though the world be a worthy worke, and that of GODS making, yet let us not admire it too much: as there was a time when it was set up; so there is a time when it shall be pulled downe. The Disciples stood gazing on the Temple wondring at the workeman∣ship of it;* 1.15 but CHRIST told them that one stone should not be left upon another: So the time shall come, as Saint Peter speaketh, when the whole world shall passe away with a noise,* 1.16 the elements melt like fire: therefore let us not be too much in love with this world: Let us lay up treasure especially in the heavenly Ierusalem that abideth for ever. This world is but an Inne, wherein we take up

a nights lodging. If thou commest to an Inne, be it never so faire, wilt thou alwayes continue there? Nay, thou wilt leave the Inne, and make hast to thy house, though it bee nothing so beautifull as the Inne. Remember that this world is but an Inne, be it never so goodly a piece of worke, hasten to that house, that is made without hands, eternall in the heavens. Plato sayd that the world had a be∣ginning, but should have no ending, that is confuted by Aristotle his Scholler. If it had a beginning, it must have an end too, that cannot be avoyded. Therefore he to make it eternall, would have it to be without both, wherein he bewrayed his ignorance of God and his word.

* 1.173. All things in the world were made by CHRIST: with∣out him nothing was made: he is the first begotten of every crea∣ture, whether principalities or powers, &c. The Angels were made by him, and we men are made by him: he is the maker of all things in the world: we are all his creatures; therefore we are bound to glorifie him, especially we men for whom all things are made. Men are wont to say of a Noble man, or Gentle man, by whom they have ascended to great wealth; such a one was my maker, I am bound to love him, I owe him all duty: CHRIST is thy ma∣ker, hee fashioned thee in thy mothers belly, hee put into thee the breath of life, in him thou livest, moovest and hast thy being: therefore thou art bound to doe him all the service thou canst. Da∣niel reproved that great King, that he forgate the God in whose hand his breath consisted: we have all breath by God, yet we forget him. The Devill is our marrer and undoer, CHRIST is our maker; yet a number serve the Devill more than him. CHRIST made thy mouth, therefore praise him with it, raile not on him and his Ministers with that mouth which he made: he made thy eyes, therefore looke up to heaven with them, looke not on faire Women with them to lust after them. CHRIST made thy feet, therefore goe not to the Ale-house with them, till thou be past witte and ho∣nesty too; but goe to the house of God with them for the salvation of thy soule, &c.

VERSE 3.

THe former might seeme by participation and similitude to be adscribed to Christians: we are the Sonnes of GOD and heyres of GOD:* 1.18 you are the light of the world, sayes CHRIST. Therefore here hee ascendeth higher, shewing that CHRIST is of the same nature and essence with GOD: as the brightnesse of the Sunne is of the same essence with the Sunne, and as the brightnesse proceedeth from the Sun; so Christ is of the same essence with the Father, and proceedeth from the Father, as the brightnesse from the Sunne: he is lux de luce: and as we know the Sunne by his brightnesse; so the Father by Christ.

And the expresse image of his person. The former did shew that CHRIST was of the same nature with the Father: but this, that he further resembleth the person of the Father; every Sonne is of the same nature and essence that his Father is of; but every Sonne is not like the person of his Father, in stature, countenance, voice, gesture, &c. Whereas there is nothing in the person of the father, but it is expressed in lively colours in CHRIST: not a painted forme, but an engraven forme. As if a mans picture were taken in brasse or Waxe; all the lineaments of his face, hands, and the rest of the parts of the body might evidently be seene in it: he that beholdeth the one, beholdeth the other, Col. 1.15. Io. 14.9. the eternity of the God-head, his wisedome, power, justice and goodnesse may be seene in CHRIST. This is the third argument to prove the deity of CHRIST, and it is drawne from the identity of the divine essence: Hee, that is the brightnesse of Gods glory, and engraven forme of his person is GOD: but CHRIST is the brightnesse of GODS glory, and engraven forme of his per∣son. Ergo—

He shewes him in the fourth place to be God by the worke of preservation. He that beareth up the world by the mighty power of his providence, is God, Exod. 15.13. Isai. 46.3. Deut. 1.31. Cap. 32. v. 11. but Christ beareth up the world by the power of his providence. Ergo, hee beareth it up, else it would fall. Some say that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ruling all things. Yet the metaphor is significant, Christ beareth up all things in heaven and earth. There were two pillars that bere up the house, where Sampson played, and the Philistims were assembled together: but Christ is the only pil∣lar that beareth up the house of the world.

The Poets write much of one Atlas, that bore up the heavens with his shoulders: but our Saviour Christ is the true Atlas that beareth up heaven and earth.

As he made the world, so he beares up the world, and keepeth it up from falling. If it were not for him; the Sunne, Moone, Stars, and all the host of heaven would fall to the ground: if it were not for him, the birds of the ayre, the fishes of the Sea, the beasts of the field would drop away in a moment: the earth would sinke downe under our feet, the Sea would overflow his bankes and drowne us all. Our Saviour Christ beares up all: in regard of their nature he beareth up the Devils themselves, and all his instruments in the world: he does not beare them out in their wickednesse, but hee beareth up their essence. In him all live, breath and have their being.

But more particularly, in love and mercy he beareth up his children, and the members of Christ; as a father beareth his Sonne,* 1.19 and taketh him up into his armes, so doth he those whom he hath adopted in Christ: Nay, as a mother beareth the infant,* 1.20 so doth he us; as an Eagle fluttereth about her young ones, so the Lord bea∣reth us on his wings. This may bee a singular comfort to us all

wheresoever we be, on the water or on the land, in the day or night, though we be among the thickest of our enemies, nay among De∣vills; yet the Lord Iesus beareth us in his hands, and none can take us out of his hands.

This should cause us all to stand in aw of him, to be afraid to displease him. Will any be so madde as to make holes in the ship that beareth them? Will any hew downe the pillars that beare up the house? Shall a child scratch out the eyes of the nurse that bea∣reth him? Our Saviour Christ beares us up all: therfore let us not like rebels fight against him by our sinnes: let us please him, all that we can,* 1.21 by whom wee are borne up. They of Tyre and Sydon sought Herods favour, because their land was nourished by him: all men throughout the wide compasse of the world are nourished by our Saviour Christ. The breath would quickly be out of the nostrills of us all, if it were not for him. Kings, Princes, Noblemen, Gentle∣men, Merchants, Clothiers, Rich and Poore depend upon him: if he take away his hand, we are all gone. Therefore let us serve him with all our might, that beareth us up with his mighty word. It is not our riches, our Silver and Gold, our Sheep and Oxen, that can beare us up: then the rich man would never have dyed. It is Christ that upholdeth us all. Let us all therefore feare and reverence him: wee especially that be his Ministers, of whom he hath such a father∣ly care, being the watchman and keeper. Let us above all others glorifie this GOD that beareth us up by the hand of his power and mercy.

The fifth argument to prove the deity of Christ is drawn from the worke of redemption. He that hath purged us from our sins, is God. But Christ, &c.

This is spoken of whole Christ: His humanity was the instru∣mentall cause of this purgation; his deity the efficient. We are purged by the word, as by an instrument applying this to us; and by the Sacrament of Baptisme sealing it up in our hearts, Ephes. 5.26. but by the bloud of Christ Meritoriè, Acts 20.28. by the obla∣tion of his owne body, and the shedding of his owne bloud; not by an Angell, not by the co-operation of our merits with him∣selfe.

Not of His owne, for He knew no sin: but ours, that are bred, borne, and brought up in sin: of all our sinnes He hath not left one unpurged.

Not by our selves, nor by Angels. Here the slie and nice di∣stinction of the Iesuits is taken away, which they invented of late to make us beleeve, that by the Doctrine of Merits they derogate no∣thing from the glory of CHRIST. Indeed they say, that we may make satisfaction for sin and merit Heaven: yet it is not we that doe it, but Christ by us: not our workes simply in themselves, but as dyed in the bloud of CHRIST. Our merits are Christs me∣rits, and therefore they may deserve Heaven. I but Christ hath pur∣ged our sins by Himselfe, not by our selves: he hath done it by his

owne bloud immediately, not mediately by our workes dyed in His bloud: therefore that is a meere delusion to mock the World withall.

This is a singular benefit, that we receive from Christ a purga∣tion from all our sins. Sin is an heavie load and importable burthen: a man had better have a mountaine than one sin hang on Him. Hence it is, that they cry, O ye hils fall on us. In what a pittifull taking was Iudas, when he felt the horrour of his sin not purged, by the Lord Iesus! How did he houle and cry, I have sinned▪— and at length, tooke a rope and hanged himselfe? There is no torment to the tor∣ment of sin: this is in a manner the only hell: though we be never so rich, have never so many bags of gold and silver, lye on beds of downe, have never so many friends and Physitions about us; yet if the worme of conscience lye gnawing on us for our sins, our mur∣ders, adulteries, drunkennesse, &c. That we have no hope that Christ died for them; in what miserable case are we? The Hypocrite would give 1000. Rams, 10000. Rivers of Oile, the fruit of his body for his soule: as a man that is dangerously sick would give any thing for health: so a man that is oppressed with the burthen of his sins, would give any thing that they were removed.

Now CHRIST IESUS alone hath purged us from our sins. Apply this purgation to thy selfe by the hand of a true and a lively faith, and then thou art a happy man: if CHRIST had not purged us from sin, we had fried in hell for ever. Therefore let us magnifie the Lambe that was killed for us, and give prayses to him for ever. Worthy is the Lambe who hath purged us from our sinnes, to receive power and riches, and wisdome, and strength, and honour,* 1.22 and glory, and blessing. Againe, hath Christ purged us from our sinnes, and shall we tumble in them? Hath the Physitian purged thy body and made thee whole, and wilt thou by ill diet make thy selfe sick? Christ the heavenly Physitian hath purged us from sin that made us sick to death, and shall we run into sin againe? O that men would ef∣fectually consider of this great benefit, the purging of our sins by Christ! Who hath purged us? not an Angell, but the Son of God: with what hath He purged us, not with the bloud of Martyrs, but with His owne bloud: to what end hath He purged us? not that like swine we should still wallow in the myre of our sinnes, but that we should be an holy Nation, a royall Priest-hood, a peculiar people to Himselfe, zealous of good workes. Therefore as CHRIST hath purged us from our sins, so let us hurle away our sins, and have nothing to doe with them, least we crucifie againe the Lord of life. That proverb is knowne to us all; the Hogge to the myre: a Hogge is washed cleane and faire, he runs into the myre againe: what a filthy sight is that? So it is for one whom Christ hath purged from sin, to returne to them againe: a Dogge to his vomit. Who can abide to see a Dogge take up that which he hath cast out of his belly? and a loathsome sight it is to see men daily, yea hourely to take up the Vomit of their old sins againe.

How hath Christ purged us from sin, when as sin still remaineth in us all? If we say we have no sin, we deceave our selvs, &c. The answer is easie: there is in sin, materia & forma; the matter still remaines to exercise us withall; but the guilt that is, the forme of sin, which gave an esse to it, that is taken away by Christ. In so much as we may say, death where is thy sting, hell where is thy victory? the strength of death is sin; but thankes be to God, which giveth us the victory through our Lord Iesus Christ.

The sixth and last Argument to prove the deity of Christ, is ta∣ken from His exaltation: which is fitly inferred upon the former humiliation. He that sitteth on the right hand of the Majesty on high, is GOD: but CHRIST sitteth on the right hand of the Ma∣jesty on high. Ergo. He doth not say, standeth: that belongs to Ser∣vants and inferiors: but he sitteth. Kings, Senatours, Iudges sit when they heare causes.

He sits, not at the commandement or appointment of another, but of Himselfe: He knowes His place, and takes it: not at the left hand, but, which is higher, at the right hand: His fathers equall.

Regia majestas, the Kings Majesty is more magnificent then to say the King. Prov. 25.27. Scrutator majestatis opprimetur à gloria. Heb. 8.1. We have such an High Priest, who is set on the right hand of the throne of the Majesty in the heavens.

Christ could not purge our sinnes but by dying: He was faine to shed His bloud and to dye for us: yet He rose againe, ascended into Heaven, and fitteth on the right hand of the Majesty on high. Out of this we have two notable comforts.

1 If Christ sitteth above in the highest places, then he beholdeth all things here below. A man, that is upon the top of some high Tower, may see farre: and Christ being in the high Steeple and Tower of Heaven, can see all things on the earth. He that is upon the top of an high Tower, may see men, but he cannot discerne who they bee: Christ sees them, and discernes them too. If the wicked bee laying of plots and snares against His Children, Christ being in Heaven sees them, and in due time will overthrow them: and He that sitteth in Heaven, laugheth them to scorne. This is a sin∣gular comfort, that our Head, King and defender is in Heaven, and hath equall Power, Glory and Majesty with God. If thou hast a friend in the Court, that sits daily by the King, and is in favour with him, wilt thou care for any in England? we have a friend that sit∣eth on the right hand of God, and hath all power in Heaven and earth; therefore let us feare nothing; he will keepe us, none shall doe us any harme, but it shall all turne to our good in the end.

2 As Christ sitteth in the heavens: so we shall one day sit there with Him.* 1.23 Many shall come from the East, and from the West, and from the North, and from the South, and shall sit downe in the King∣dome of God.* 1.24 Yee shall sit on the twelve Seates and Iudge the twelve Tribes of Israel. Which is not spoken of all the Apostles; for Iudas never sate there: nor yet of the Apostles onely, but of all

Christians: Know yee not that wee shall judge the World? wee shall one day sit in Heavenly places with Christ: wee sit there already in our head, but we shall likewise sit there in our owne persons with our head. Let this comfort us against all the calamities of this life: here the children of God are oftentimes made the wickeds foot∣stooles, they sit on them and tread on them: no reckoning is made of a godly man. A rich man that is a common drunkard and whore-master shall be more esteemed of by many then a godly poore man. Here they sit as forlorne persons, none regards them. Many times they sit weeping and wayling, for their sinnes, for their children, for crosses in goods, in bodies, in good name; the wicked deriding them, jesting at them, making songs of them in the Ale-houses: but let this comfort us against them all; how contemptible soever we sit here, wee shall sit with CHRIST IESUS, though not in that degree of glory, yet in the same kingdome of glory with him for ever.

VERSE 4.

THe Iewes in generall were bitter enemies to Christ: they that thought most highly of him, tooke him to be but some admirable Prophet, like Moses, or an Angell in the shape of man. Therefore here he shewes him to be above the Angels: Where, 1. A proposition comprehending in it the excellency of CHRIST: above the Angels. 2. A confirmation of it by di∣verse strong and invincible arguments.

• 1. CHRIST is the Sonne of God: So are not the Angels.
• 2. The Angels worship CHRIST: therefore hee is their superiour.
• 3. The Angels are Ministers and servants: Christ is the Lord to whom they minister.
• 4. CHRIST is an everlasting King: So are not the Angels.
• 5. CHRIST made heaven an earth: So did not the Angels.
• 6. CHRIST sits as an equall at the right hand of GOD, whereas the Angels are ministring spirits, and stand round about his throne: therefore it must needs bee confessed that Christ hath a chaire of dignity above the Angels, and for that cause is the high and eternall God; and is become by vertue of his Deity being from all eternity with the Father, better than the Angels by many de∣grees: they are not worthy to be named with him the same day. A more surpassing name above them .i. greater honour and dignity, then they, Phi. 2.9. Eph. 1.21. he hath given him a name .i. A pre∣rogative and priviledge: this name came to him jure haereditario, by descent, as it doth to the Sonne from the Father.

CHRIST is exalted into a chaire of dignity above the An∣gels. This is a singular comfort to the Church. The Angels are great, mighty, puissant and glorious creatures: wee men cannot

endure the presence of an Angell: many of the Saints have fain∣ted for feare, at the sight of Angels: yet our Saviour Christ that hath dyed for us, our elder brother, the Lord protectour of his Church and Children, is farre more excellent than the Angels. If he be above the good Angels, then above the bad: therefore let us not feare all the Devils in hell. Christ our captaine is above them, and able to trample them under his feet.

VERSE 5.

I But how proves he this, that Christ is more excellent then the Angels?

1. By a relation betweene GOD and him, which agreeth not to the Angels: He brings it in by the way of an interrogation, after the manner of Rhetoritians. That CHRIST is the Sonne of GOD, hee doth not prove by his preaching, which made some to confesse it, never man spake as this man doth: not by his miracles, the stilling of the Sea, and Windes, which made some come and wor∣ship him: not by his resurrection, ascension and sending of the Ho∣ly Ghost from heaven: the Iewes would have cavilled at these: but he proveth it by two places of Scripture.

What Sonne? The naturall Sonne of GOD, begotten of Gods essence: the Angels are made by God, but not begotten of God, as Christ is.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, discretivè, thou alone, whereby he distinguishes him from other Sonnes. The Angels, Iob 1.6. The Magistrates, Psalme 82.6. are called the Sonnes of God, in regard of the Majestie of that rule and dominion which they exercise in the name of God, whose sons they are in respect of their office: but they not begotten of the es∣sence of GOD, as Christ is. God begetteth us by the word of truth, but that is mediately: hee begat Christ immediately of himselfe.

To day: some referre it to the Virgins Wombe: to day. i. When thou wast conceived, begotten and borne of the Virgin. Athanas. and Cyril. others interpret it de hodie quodam infinito: To day .i. from all eternity: in such a day as lasteth for ever, Hebr. 13.8. So Augustine.

To day: In this cleere light of the Gospell, I have manifested thee to be my begotten Son, Matth. 3.17. So the word, hodiè, is used, Hebr. 3.13. as he was begotten of the Father from all eterni∣ty: so hee was begotten by him anew againe in the mindes and hearts of men, when he was revealed to them by the preaching of the Gospell, after Christ his resurrection and ascension into heaven, Rom. 1.4.

This first text of Scripture the Rabbins themselves expound of Christ, 2 Sam. 7.14. No doubt but that was spoken of Salomon, that was to build a Temple unto God. Many things are peculiar

to him, as the words immediately following: yet Salomon was a type of Christ, which is our true pacificus, who built a more glori∣ous temple to God, which was the Church.

And some things there be in that prophesie which cannot be ap∣plyed to Salomon, but to Christ, as Verse 12. the seed that shall pro¦ceed out of thy body, Salomon was come out of Davids loynes al∣ready: CHRIST was to come of him: which is called the seed of David, and the Sonne of David. 2. Verse 13. Salomons king∣dome was not established for ever: 11. Tribes were rent from his Sonne.

By Christ we also are made the Sonnes of God: and God is our Father. I goe to my God and your God, to my father and your father. We are all the Sonnes of God by faith in Christ Iesus: the Spirit cryeth in our hearts, that is, makes us to cry, Abba, Father.

1 What an honour is this? Seest thou a man that beleeves in Christ? though never so poore a man, he is a Kings Son, the Son of the King of Kings, and Prince of Princes.

2 As Christ hath made us the Sons of God, so let us live like the Sons of God: If I be your Father, where is my honour? will a child play the wag in his fathers sight? he will reverence his Father more then so: we are continually in the sight of our heavenly Father, He compasseth our pathes round about, not a thought in our hearts but he searches it out: therefore let us feare Him, let us commit no sin in any secret closet, because our father seeth us. Potiphers Wife picked out a time when no man was in the house, then shee sayd to Ioseph, come lye with me I pray thee; here is no man to looke on us. I but our Father is in the house, therefore let us not sin because of him: let this bee a bridle to restraine us from all Sin.

VERSE 6.

ANd when againe hee bringeth in: the Prophet, or rather God the Father: a trajection of the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. As if it had beene said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: or rather no trajection. For once He brought him into the world in the Verse going before, when at His exhibition in the flesh Hee manifested it to the world, that Hee was His onely begotten Sonne, as Matth. 3, 17. chap. 17, 5, 27, 54. He brought Him in first, when Hee sent Him to take flesh of the Virgin. 2. When after His Ascension Hee manifested Him to the world by the propagation of the Gospell over all the earth: therefore when Hee sends Him at the day of judgement, to judge the World, He brought Him into the World to take posses∣sion of it as His owne house. Chrys.

He is the first begotten Sonne of Blessed Mary, in respect of His humanity: of God, in respect of His deity: because He was the first begotten of Him, before any creature was: Col. 1.15. He is uni∣genitus

respectu naturae; primogenitus respectu dignitatis. The first begotten had a priviledge above all his brethren:* 1.25 So had Christ: In Hebr. elohim: which may bee applyed to the Angells, or Magi∣strates: the Seventie expound it of the Angels, which hee fol∣loweth.

Divine worship is proper to God. Matth. 4.10. CHRIST must be worshipped. Ergo, He is God. 2. The Angels must wor∣ship Him; therefore they are inferiour to Him. Not some, but all: the highest of them all. God alone is to be worshipped: thou shalt worship the Lord thy God? There is a civill and humane worship, that may bee ascribed to men. So Abraham worshipped the Hit∣tites in bowing himselfe to them: So Iacob worshipped Esau in bow∣ing to him seven times. Thus the Subject may be said to worship the Prince, when he kneeles to him in token of reverence: thus the Husband is said to honour the Wife as the weaker vessell, which is counted a kinde of worship: but divine worship is proper to God alone. Saint Paul and Silas were worthy men, yet would not bee worshipped by the Lycaonians; when they were about to offer Sa∣crifice to them, as if they were Gods, they rent their clothes, and would none of it. Saint Peter was a famous Apostle, yet he would not bee worshipped: nay the Angels themselves refuse divine wor∣ship, Reve. 19.10. none but God must have a divine worship given to Him.

Then how sharply are the Papists to be reproved, that worship the images of our Lady and other Saints? Nay what a presumptu∣ous man is the Pope, that will have Kinges and Princes fall at his feete?

He takes on him to command the Angells of Paradise: even they also must worship him. They pray to images, they offer to ima∣ges, they expect ayd and Succour from them. What could they doe more to God Himselfe? They praise their Idols for benefits received. Christ is worshipped, and that by the Angells, the highest creatures of all: therefore He is God. 1. Laud and magnifie Him, subject your selves to Him, as to your Lord and Master, acknow∣ledge Him for your King. So they doe in the Apocal. they cast downe their crownes at his feet, they sing praises to him Day and Night.

Now if the Angels worship Christ, shall not we men that be dust and ashes worship Him? If the Lords of the Privie Councell stand bare to the King, shall not we silly men of the Country doe it? The Angels that dwell in the Court of Heaven with God, worship Christ: and shall not we on earth doe it? Let us worship Him, and Him alone: let us not worship our gold and silver, as Covetous men doe, and come within compasse of Idolatry: let us not worship our pleasures as Epicures doe, and make their bellies God: but let us worship Christ as the Angels doe. If thou lovest any thing more then Christ, if thou fearest any above Christ, if thou trustest to any more then to Christ, thou art not a right worshipper of the

Lord Iesus. We worship Christ with our lips, we have His Name in our mouth; but we worship Him not with our hearts and lives. A great number of Christians are like the Souldiers that sate a Crowne of thornes on Christs head, put a reede in stead of a Scepter into His hand, cloathed Him with a purple garment, and in the end did nothing but mocke Him. So wee talke gloriously of CHRIST, and of His Kingdome; in words wee professe Him to be our King; but wee doe not worship Him in truth and sincerity, and serve Him in holinesse and righteousnesse, as we ought to doe.

VERSE 7.

Πρὸς for περὶ, ad for de: unlesse it be in regard of the anti∣thesis, verse 8. or, quod ad angelos attinet.* 1.26 It is an other argument taken from the Angels, whereby he proves Christ to bee Superiour to them: The Son is greater than the servant: Christ is the Son, the Angels are servants. Ergo.

Hebr. createth: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which useth: for it is ad usum adhibere. Beza translates it, which made his Angels windes, and his ministers a flame of fire: which useth them as windes and lightning.

1 The Angells are Created: Christ is the Creator.

2 They be finite Spirits: He an infinite Spirit.

3 They be messengers: Christ the Lord, that sendeth them: Spiri∣tus est nomen naturae; angelus officij: ex eo quod est, Spiritus est: ex eo quod agit, angeus est. Mat. 4.11.

His Angells Spirits: of a lively and swift nature; not flesh which is lumpish and heavy.

They all agree together: have one minde in praysing God, and doing good to the faithfull and elect of God: therefore there needs no superiority among them, as there doth among men that are of jarring dispositions. One may be called an Arch-Angell in regard of some peculiar businesse committed to him for the time: as the Subject is sent Embassadour from the Prince for the time.

And His Ministers a flame of fire.

1 Fire is lightsome and strikes a terrour into men, so doe the An∣gels, when they appeare. 2. Reg. 6.17. they be called, Seraphim urentes, ab ardore seu inflammatione. Esay. 6.

2 Fire is of a subtile and piercing nature: So are the Angels, they are quickly heere and there.

3 Fire consumes and burnes up: so doe they the wicked, our ene∣mies. This is the greatest honour of the Angells to be Gods Mini∣sters and Messengers: So must we count it the greatest dignity of all men on the face of the earth. Though thou beest a rich trades-man, a wealthy Merchant, a gentleman of great revenewes, a Knight, a Lord, or a King: yet the most magnificent stile thou canst have is this, to bee GODS Minister and Servant, to be his messenger and

to goe on his errands. As the Centurion said of his Souldiers, I say, to one goe, and he goeth, &c. So God has Angels under him; If he say goe, they goe—The counsell and Parliament house have their messengers whom they send into all quarters of the land: So the high Court of Parliament held in heaven, hath his messengers, namely, the Angels, whom God sendeth into all the world. Let us be his Ministers and messengers, as the Angels bee: let us not bee the Devills messengers, for to runne on his errands: if he say, dwell in malice, kill thy brother, &c. Let us not doe this; but if God injoyne us any thing, let us be his messengers. We say in the Lords prayer, thy will be done in earth as it is in heaven: the Angels in heaven doe the will of GOD with all cheerfulnesse; so let us doe on the earth.

VERSE 8.

HE doth not call him his messenger or Minister, but he gives him his owne title: and here he speakes of his authority. In his throne is signified his inauguration into his kingdome: by the scepter the administration of his kingdome.

* 1.27That Psalme is first to bee understood of Salomon, then of Christ: he is the fairest among men, Verse 2. Grace was in his lips: he rideth on the word of truth.

Princes have thrones, so hath CHRIST.

Salomons throne was but for a short time, this for ever and ever. What manner of kingdome? administred in equity, Isai. 11.3. swayed with righteousnesse: there is no respect of persons with him: he is just in his government, he will punish the wicked, com∣fort and defend the godly. CHRISTS Scepter is a scepter of righteousnesse; there is no partialitie, no unjust dealing with him: If his owne servants sinne, he inflicts punishment on them, as well, as on the wicked: judgement beginneth at his owne house first. If a King will reforme his kingdome, he must reforme his owne court first; so doth CHRIST in the government of the world: if they of his owne family offend, he will begin with them first. Moses murmured, therefore hee lost the enjoying of the land of Canaan. David a man after Gods owne heart committed adultery; there∣fore his wives were deflowred before his eyes, and he had like to have lost his kingdome for it. Therefore let not us that be within the Walls of the Church, flatter our selves in our sinnes; wee may drinke, &c. CHRIST will be mercifull to us, nay, his Scep∣ter is a Scepter of righteousnesse, he must punish sinne wheresoever he findes it.

VERSE 9.

THat the Scepter of CHRISTS kingdome, is a Scepter of righteousnesse, hee proves by two effects: he loves righte∣ousnesse, and hates iniquitie: ergo, it is a Scepter of righte∣ousnesse.

Hebr. It is, because: both are good and true. The cause of good government is the grace of God: and God rewardeth good government.

Thy God, by generation: Ours, by creation.

Hath anointed thee—Hereby hee is distinguished from GOD the Father: as Genesis 19.24. GOD the Father anointed him, in respect of his humanity.

With the oyle of gladnesse: with the graces of the Holy Ghost, which make the hearts of the faithfull glad and cheerefull to every good worke; as they that were anointed in the time of the law, were made the fitter to those businesses which GOD injoyned to them. Further, because they made CHRIST glad to powre downe those graces on his Church: IESUS rejoyced in the spi∣rit, Luk. 10.

We are Christs fellowes, as men; as members of his body, and as his brethren, we are anoynted: touch not mine anoynted, Psal. 105.15. and 2 Cor. 1.21. Wee in measure; hee above measure Rom. 12.3. Io. 1.16. Io. 3.34. he is Sanctus Sanctorum.

Who be those that are Christs fellowes? Surely the faithfull: wee are his servants and fellowes too. The head is above all the members of the body, yet the head and members are fellowes: the husband hath a superioritie over the Wife, yet the man and the Wife are fellowes: Christ is our Husband, we by his grace and fa∣vour are his Wife; therefore his fellowes: the eldest Sonne and heyre to a Nobleman hath many prerogatives above the rest of his brethren; yet in that they be brethren, the Sonnes of one Father, they are all fellowes. So CHRIST our elder brother is above us: yet because wee are his brethren, wee may bee termed his fellowes.

By this oyle of gladnesse is meant nothing else, save the graces of the spirit. The oyntment shall teach you, sayes Iohn:* 1.28 the Holy Ghost is this oyle or oyntment. Where we have many observations and instructions.

1. All the oyle that we have comes from God: we have no grace but it is of him: the uprightnesse of Noah, meekenesse of Moses, zeale of Phineas, sincerity of David, the patience of Iob, the hope of Abraham, the wonderfull faith of the Centurion, the knowledge of Ezra and Paul, that spake with tongues more than all, the courage of Peter, all is of God: it is he that anointed us

with his holy oyle; therefore let us be proud of no gift, but use all in feare and trembling to the glory of the giver.

There is one that bestowes precious oyle on thee, with that thou anointest thy face, and hast a cheerefull looke; thou art not to praise thy selfe, but him, that gave thee the oyle: all our spirituall oyle comes out of Gods shop; therefore let us magnifie him for all: if hee anointed Christ, much more us: hee was anoynted with this oyle as he was man; otherwise as he was God, he had all ful∣nesse of himselfe.

2. If Christ were anointed above his fellowes, then his fel∣lowes also are anointed, though not in that measure hee was: wee have a little Crewse full of oyle; but he hath a great Pot full of it: yet every Christian must have some oyle, else he is a Christian in name, not in deed.

Hence it is, that we are called Christians of Christ, because wee are anointed as he was: but none may be called Iesuits of Iesus, be∣cause there is no Saviour beside him: wee may communicate with him in the name of Christ, but not in the name of Iesus: and if we be Christs members, we must have some oyle, as well as our head. Saint Paul profited in the study of the law above his fellowes: therefore his fellowes profited something. CHRIST was an∣nointed above us: therefore wee must bee anointed too. If thou hast no knowledge in the will of God, no faith, no zeale, hope, meekenesse, patience, thou art no Christian: therefore let us intreat the LORD to anoynt us with this oyle dayly more and more.

1. Oyle was a token of consecration in the time of the law. Aaron and his Sonnes, Saul, David, and all the Kings by oyle were consecrated to the Lord,* 1.29 and set apart to an holy use: Iacob powred oyle on the pillar whereof he was purposed to make an altar to the Lord. So we by this heavenly oyle of the spirit, are dedicated to God, as a royall Priest-hood, an holy nation, a peculiar people, zealous of good workes.

2. Oyle gives a sweet taste to the meat: whereupon God com∣manded that on the meat offering should be powred oyle and in∣cense:* 1.30 oyle for the tast, and incense for the smell. So this spirituall oyle of Gods graces makes us a sweet and pleasant meat to the Lord: the wicked he will spew out of his mouth; but in us, that are seasoned with the oyle of the spirit, he takes singular delight.

3. Oyle supples the wounds that be in a mans bodie. The Sa∣maritane powred oyle into the wounds of the man, that lay halfe dead, by the high way side: so the oyle of the spirit supples us a∣gainst the wounds of sinne, a certaine perswasion being setled in our hearts of the love of God towards us in Christ.

4. Oyle makes a man nimble: therefore wrastlers in all ages were wont to anoint themselves with oyle, that they might bestirre their joynts the better: So the graces of the spirit make us more live∣ly in Gods service, to wrastle with great alacritie with Satan and all the enemies of our salvation.

5. Oyle keepes the body Soluble, and is a meanes to purge it from many grosse humours: So the graces of the spirit clense us from many sinnes, which are the corruptions of the soule.

6. Oyle swims aloft above all other things, it will have the preeminence above all liquid things: So the oyle of the Spirit car∣ries us aloft, makes us to have our conversation in heaven.

7. Oyle makes the lampe to burne: the five foolish Virgins went to buy oyle for their lamps. So the oyle of the Spirit makes us to continue burning in zeale and all good workes.

8. Oyle makes a man chearefull: he hath given him oyle to make him a cheerefull countenance: when men would looke cheerefully, they annoint their faces with oyle. So the graces of the spirit infuse unspeakable cheerfulnesse into the faithfull: for this cause it is cal∣led the oyle of gladnesse: none so merry, none so cheerfull, as they that bee anoynted with this oyle.* 1.31 There was great joy in Samaria when this oyle came to the City, when the Gospell of Christ was planted among them. The Iaylor rejoyced with all his household, that by Saint Pauls Preaching he believed in God: the Christians in the Primitive Church, being for the most part poore folke, eate their meate with gladnesse and singlenesse of heart, praising God. This oyle makes us exceeding cheerefull in all estates and conditions. Sometimes indeed we have cause of weeping for our selves and o∣thers. Saint Peter wept bitterly for his denyall of Christ.* 1.32 There be some of whom I tell you weeping: yet this cheerfull oyle of the Spirit comforts us in the middest of all calamities whatsoever: in Sick∣nesse, poverty, in the losse of goods and friends too, yea in the houre of death it selfe. David was in a pittifull taking; the City was burnt wherein he was, his wives taken prisoners,* 1.33 the people ready to stone him: yet having this oyle in him he was of a cheerefull heart. It is said of him, yet David comforted himselfe in the Lord his God. Some are afrayd to become strict livers, because they suppose there is no mirth in that way. Christians must be ever weeping with Heraclitus, they may not goe to the Taverns and Ale-houses, they may not bee dancing, skipping and rejoycing as other men: yes verily, they that be right Christians, anointed with this oyle of the Spirit, are the mer∣riest men in the world: they may in some respect, though not as he did, be alwayes laughing with Democritus.

There is no peace, saith God, to the wicked: if no peace,* 1.34 then no true joy: they may be merry in their cups, as Belshazzar was; but the soundest mirth is among the godly, that are anointed with this oyle of gladnesse. Come Warre, peace: health, sicknesse, death, life: they are merry in the Lord, ready to sing as the Swanne doth, at the sight of death. What a joyfull man was Saint Paul, when he was in the Lions mouth at Rome? I am now ready to be offered:* 1.35 henceforth there is laid up for me a Crowne of righteousnesse— There∣fore let us intreat the Lord to anoint us with this oyle of gladnesse; it surpasseth all the joy and mirth in the world.

All the faithfull have some of this oyle: but Christ is anointed

with it above us all. Semper excipio Platonem, said hee; So when we talke of rare and excellent men, we must say, we alwayes except our Saviour Christ. Noah was a famous man, Abraham a notable man; Moses, David, Salomon, were of great renowne; Peter, Paul, Thomas were adorned with singular graces: yet Christ is many de∣grees above them.* 1.36 As he sayes of a good huswife, many women have done valiantly, but thou surmountest them all: So though many of GODS children were beautified with the oyle of the spirit; yet CHRIST surmounts them all: he is annointed above his fellowes: they were as starres, he as the Sunne. Therefore let us all doe reve∣rence to him: we are Saints, but he is Sanctus Sanctorum, and of his fulnesse we all receive.

The principall scope of the place is this. CHRIST is above all, above all men, above all Angels, above all creatures whatso∣ever. Which must needs bee a pillar of singular comfort for us to leane upon, that the King and protectour of the Church is the high, mighty and eternall God: all stoope to him. Let Satan spew out the Sea of his malice against us: let his instruments rage never so much: let the cruell and bloud thirstie Iesuits be continually plot∣ting against us, as out of all question they are never idle; yet let us not be dismayed: CHRIST our head and keeper is above all: he hath all power in heaven and earth; hee sits in the high tower of heaven, sees all their doings and laughs them to scorne. This doct∣rine concerning the deity of CHRIST, in the pressing whereof the Holy Ghost is so large and ample, is not lightly to bee passed over: let us all apply it to our owne hearts, that it may bee a bultwarke to us in the time of need, that seeing he is God blessed above all for ever and ever, so we may boldly put our trust in him in this world, count our selves safe under the shadow of his wings, and reigne with him in the world to come.

VERSE 10.

AN other Argument from the Creation of the world. Christ is the maker of heaven and earth: therefore GOD, Ier 10.11.

Psalme 102.25. This Psalme intreateth of the deliverance of the Church out of captivity in Babylon, of the re-edifying of the Temple, and the repairing of the Walls of Ierusalem: which is fur∣ther to bee applyed to our deliverance from sinne, to the building up of the Walls and Temple of the Church: whereupon the Psal∣mist converteth his speech to CHRIST, the true instaurator of the Church.

Lord: to whom all Creatures are subject as servants to their LORD.

In the beginning: therefore CHRIST was before that be∣ginning:

Io. 1.1. Before Abraham was, I am, Io. 8.58. CHRIST is the beginning of the world who was before it had a beginning.

Layd the foundation of the earth: made it firme, sure and so∣lid, so as it cannot be moved: contrary to those Philosophers, that are of opinion, that the heavens stand still, and the earth moveth, though it cannot be discerned with the eye.

And the heavens, i. all the heavens: the firmament and the ayre; are the workes of thy hands: it is a metaphor borrowed from Carpenters and Masons; else God hath no hands.

CHRIST in setting up the building of the world observed an other order then earthly Artificers. When they goe about to build, they lay the foundation first, and set on the roofe afterwards, for they cannot build otherwise: but this celestiall builder made the roofe first, and the foundation afterwards:* 1.37 first he spread forth the heavens as the roofe, and afterwards laid the foundation of the earth: which was a lively demonstration of his unspeakable power.

Heaven and earth is the workemanship of CHRIST, the high and eternall God. In that respect it should be admired by us all: if thou haddest a picture of Apelles making, that famous and renowned Painter, wouldest thou not often looke upon it? The world is the admirable picture of God Almighty, in whom the trea∣sure of all wisedome is hidde: therefore let us behold it with admi∣ration. If the Tabernacle were now to bee seene which was of Aholiabs and Bezaleels making, or if the goodly Temple that was of Salomons setting up, were now to bee seene, we would runne and ride many a mile to take a view of it. The frame of the world set up by the wise, high and eternall God, surpasses them all, yet we goe through it, we looke upon it, and it never carries us to the contem∣plation of the wisedome and power of GOD. The reason is, be∣cause it is so common and ordinary a sight. They that come first to London, and looke on Pauls and Westminster, upon the faire Tombes, and costly ornaments that be in them, are ravished with the sight of them: but if they have beene there long, they passe by them and regard them not.

So is it with us: because we see the Sunne, Moone, and Stars, the glorious curtaine of the heaven, the birds of the ayre, fishes of the Sea, beasts of the field, the goodly coate of the earth dayly, which is better arrayed than Salomon was in all his royaltie; be∣cause these are common, they are not esteemed of us. Let us re∣member they be the handy worke of God, a glasse wherein we be∣hold the everlasting God-head, and in that respect; let us view di∣ligently, and bee brought to the knowledge, the feare and love of God by it, that hath made all these things for our sakes.

VERSE 11.

AS CHRIST had no beginning, so he shall have no ending. The heavens shall decay, but not he. Thus CHRIST is eternall, without beginning and ending: who as he is the beginning of the world, being before it had a beginning; So hee is the end of it, who shall continue when it hath an end.

2. He is immutable. They are young and old; so is not Christ: he remaines alwayes in the same estate and condition.

All garments in the world in the end waxe old, Deut. 29.5. So the whole fabricke of the world: there is not that cleerenesse of light, in the Sunne and Moone, that there was: not that force and strength in the Starres: the earth is not so lusty and lively.

Old things are not wont to be had in any price or estimation: who cares for an old paire of shooes that bee not worth the ta∣king up?

Who regards an old Coate that hath no strength in it, but is ready to be torne in pieces? Who will give much for an old house, the timber whereof is rotten, and it is ready to fall on his head? Now is the last age of the world, it hath continued many thousand yeeres, it is now as an old house, an old garment that cannot last long: therefore let us not be too much in love with it.

There was some reason, why in former times, when this buil∣ding was new and strong, when the coate and garment of the world was fresh, faire, and of good durance, that men should set their af∣fections on it: but now when the beauty and strength of it is gone, why should we be enamoured with it? Let us use it, as if we used it not: and let us long for that day, when both the heavens and the earth, and we our selves likewise shall be changed and be translated with CHRIST into the kingdome of glory: the heavens are most fitly resembled to a garment. Observe the similitude and dis∣similitude.

• 1. A garment covers a man: So doe the heavens.
• 2. The substance of a garment must be before, as Silke, Vel∣vet, Cloth, else you can make no garment: but CHRIST made the heavens of nothing.
• 3. A garment must have a forme or fashion: So has this an ex∣cellent one.
• 4. A garment stands in need of mending: we need be at no cost nor labour in mending of this garment; but CHRIST by the power of his providence upholds it.

VERSE 12.

NOw this vesture of the heavens is spread abroad, and cast as a mantle about us: then it shall be folded up. Esay 34.4. And all the host of Heaven shall be dissolved, and the heavens shall be rolled together as a scrole, and all their host shal fall down as the leafe fal∣leth from off the Vine, and as a falling figge from the figge-tree: but CHRIST yesterday, and to day the same, for ever: there is not a shadow of turning in Him: He is the same both in respect of His essence and promise.

Properly to speake, CHRIST hath no yeeres. In the first or fortieth yeare of such a Kings reigne: but CHRIST reigneth without yeares. This is spoken onely for our capacity. Such a King reignes so many yeeres and in the end hee dyes: but Christs yeeres never faile.

The world it shall be changed. Plato, lighting on the bookes of Moses, affirmed that it had a beginning: but would not grant it should have an ending: which opinion of his Aristotle confuteth; for Omne genitum est corruptibile.

Democritus, Empedocles and Heraclitus, held that it had a be∣ginning; and shall have an ending: yea, some of them did speake of two destructions of the world; the one by water, the other by fire.

There shall not be consumptio, but mutatio & renovatio mundi.

1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, praeteribunt. Marc. 13.31. Non peribunt: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 transit. 1 Cor. 7.31. Non, interit.

2 Figura mundi, non natura. 1 Cor. 7.31. the fashion of this world passeth away.

3 As the old world perished by water: so shall the new by fire. 2 Pet. 3.6. but the substance of that perished not: no more of this.

4. It shall be delivered onely from corruption,* 1.38 for the which it sigheth.

5 There shall be new heavens and earth, 2 Pet. 3.13. Apo. 21.1.

6 As our bodies shall not perish, but be changed, of corrupti∣ble made incorruptible, 1 Cor. 15. And as it is in the little world of mans body, so it is in the great world. Vid. Aug. lib. 20. de civ. Dei, cap. 14. & 16.

CHRIST remaines ever without any change or alteration, ei∣ther in respect of His promise, or essence: which may cause us both to put our trust in Him, to believe whatsoever He hath sayd, and to depend on Him, as a strong and unmoveable pillar. Kings and Princes dye, our friends dye, our fathers and mothers that were our stayes are taken out of the world: but CHRIST the King and pro∣tectour of the Church continues for ever. King Henry the eight is dead, who banished the Pope out of England. That worthy Prince Edward another Iosiah, and favourer of the Gospell, is dead. Queene Elizabeth that famous Queene, the wonder of the world, while she lived, a carefull and loving nursing mother to the Gospell, is dead. King Iames of Blessed memory a great Patron of the

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Church, a just and a peacefull Prince is dead. Yet CHRIST lives still, His yeares faile not, and He will alwayes provide for his Church and children.

When we heare any ill newes, that such and such be gone, such wise Counsellours, such godly and religious common-wealths-men be gone; let us in some measure grieve at it: the faithfull dye, and no man considers it: that is not well. There should not be such blockishnesse among us: yet let us not be too much daunted at it: let this be a castle of refuge for us to flye unto; Iesus Christ our Cap∣taine, keeper and defender remaines for ever: He is the same, and His yeares never faile.

Now as the head remaines for ever, so shall we that be His mem∣bers: our soules never dye at all, but are immediately in Paradise with Christ: our bodyes though they dye, putrifie in the Earth, and and there sleepe for a season as in beds, yet they shall bee raised up at the latter day: wee shall meete CHRIST in the ayre, and remaine with Him for ever. Let this be a singular comfort to us all.

VERSE 13.

NOe Angell sitteth at the right hand of God: CHRIST doth. Ergo.

That Psame 110.1. must needes bee understood of CHRIST.

1 S. Peter expoundeth it of Him. Acts 2.34.

2 That verse 4. cannot bee applied to David: he was no Priest: all the Priests were according to Aaron, not Melchizedec: none of them were for ever.

3 The Pharisees are mute, when CHRIST presseth them with this testimony, Matth. 22.46. Whereby it is evident, that all tooke it as confessed, that this Psalme was meant of Christ.

1▪ God the Father honours Him with the title of [Lord;] therfore He is God equall with Him.

2 Hee places Him at His right hand as His equall. Ergo. Til: 2 Sam. 6.23. Matth. 1.21. it denotes continuationem temporis: then thou shalt sit quietly with me for ever.

Foot-stoole. that is, extrema subiectio. 1 Cor. 15.24, 25.

As Christs enemies shall be made His foot-stoole; so shall ours be: for His enemies are our enemies: the Captaine and the Soul∣diers, the Head and members have common enemies.

Wee are here the foot-stoole of the wicked: but the time will come when they shall bee our foot-stoole. The Israelites were the Aegyptians foot-stoole on the earth, they drowned their children, they oppressed them with many burdens; but they shall bee their foot-stoole in heaven.

The wicked now for a short time may domineere over the god∣ly, they may make long furrowes on their backes, put them to much slavery, they may feede them with the bread and water of afflicti∣on, as Achab did Micaiah: they may cast them into stockes, pri∣sons and dungeons, as they did Ieremiah: they may spit on their fa∣ces, as they did on the blessed face of our Saviour CHRIST: they may rayle on them with reprochfull termes, as Shimei did on David: they may gibe and jest at them, mocke and deride them, as base Varlets did Iob, whose Fathers he disdained to set with the dogges of his flockes, and as impudent wretches doe now a dayes, even at the Preachers and Ministers themselves: stone them, saw them in pieces, put them to the sword and fire. But let us bee of good comfort, we shall one day be Lords over them, they shall be our slaves and vassals, yea the Lord will tread Satan, and all of them under our feet and make them our very foot-stooles: the gates of hell may avayle, but cannot prevaile against us, we shall be Conquerours yea more than Conquerours over them all. This Hamans Wife her selfe could see,* 1.39 If Mordecai be of the Iewes seede— If he be a faithfull man appertaining to CHRIST, thou doest but strive against the streame to set thy selfe against him: be thou never so great, never so mighty, never so malicious, thou shalt be his foot-stoole in the end: let this encourage us against all ene∣mies whatsoever.

VERSE 14.

YEe have heard what CHRIST is: Will yee know what the Angels be? for their nature, they be spirits, yet created and finite: for their office, Ministers, Officers, Apparitours, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, publike ministers, for the publike good and benefite. Ser∣vants, not Lord, as CHRIST is: sent forth, at the will and com∣mandement of an other. CHRIT is sent into the world, yet as a Sonne, not as a servant: of his owne free will, not by the simple authoritie of an other, as the Angels be. All Angels are Ministers. Some are not ministrantes; some assidentes, as Dionysius collecteth, Dan. 7.10. They all stand about GOD expecting his pleasure to be sent by him.

They are principally for the elect: they are occupied about the wicked, as an Angell destroyed the hoast of Senacherib, and slew Herod, but it is for the godly their sake, Psal. 34.7. Psal. 91.11.12. They minister to God, as their Lord and Master: to us, as their fel∣low servants at the appointment of the Lord.

Sometimes they are sent to instruct the godly in the will of God: as Isaiah 6. to the Prophet in the Apocalyps, to Iohn, to Cor∣nelius, to the Shepheards, &c. Sometimes to deliver them out of danger, as Lot out of Sodom: Peter out of prison: to carry Lazarus soule into Abrahams bosome.

1. Here wee may see, that the name of a Minister is an honou∣rable name:* 1.40 the Magistrate is a Minister, the Angels are Ministers, CHRIST himselfe was a Minister,* 1.41 even the Minister of circum∣cision, when hee lived on the earth. Some prophane fellowes there be, that thinke basely in their hearts, and speake irreverently of the Ministers. I tell you, it is an Angelicall name, an high and magnificent title. Is it not an honourable office to serve the King or the Queene? We that be the Ministers, are servants to Christ the King of Kings, and to his Church the Lambes Wife: therefore thinke highly of us, because of our office. Is it a grace to the An∣gels to be called Ministers, and shall it be a disgrace to us? Nay, we will glory in it, and shame shall light on them that contemne the Ministers of CHRIST.

2. Whose Ministers are the Angels? They be our Ministers, they Minister for our sakes: and what be we in comparison of the Angels? They are spirits, we flesh and bloud: they holy, wee un∣holy: they immortall, we mortall: they in heaven, we on earth; yet they be our Ministers: they Minister to CHRIST, as to their Lord and Master: to us, as to their fellow servants. But what an honour is this to wretched and sinfull man, that the Angels should be his Ministers? As if the King should command an honourable Lord of his privy Counsel to waite on a poore man in the Country, to conduct him from the Court to his owne house: the Angels are of Gods Court in heaven, and see his face continually. Wee are sillie wormes on earth: yet the Lord hath appointed them to attend on us, to be our nurses, to carry us in their armes, that wee dash not our foot against a stone. Let us praise and magnifie God, that hath pro∣vided such keepers for us: What is man, O Lord, that thou regardest him? thou hast made him a little lower, nay, a little higher than the Angels. The Angels are our Ministers: but we are not the Angels Ministers. This is thy gracious goodnesse towards us, thy name be blessed for it for ever and ever.

Whether he have appointed to every one of us a particular An∣gell or not, let us not be too curious in the discussing of it: this is comfortable for us, that wee have many Angels to Minister to us: Their Angels,* 1.42 saies CHRIST of those that believe in him, not their Angell: not one Angell, but many carryed Lazarus his soule into Abrahams bosome.

3. What an unspeakable comfort is this for us? What a Tow∣er of defence against Satan and his Angels? The Devill compas∣seth the earth to and fro, hee walkes up and downe like a roaring Lion, seeking whom he may devoure: and there be many 1000s of devils: there were a legion in one man. These by Gods permis∣sion raise up tempests, stirre up extraordinary windes, blow downe houses, Nay, if God did not bridle them, they would quickly teare us all in pieces: but let this be our castle to flye unto: as there be bad Angels to hurt us; so there be good Angels to defend us. There were Charrets and horse-men of fire round about Elisha: and

the Angels of God, though we cannot see them with our eyes, pitch their Tents round about us: these be stronger than the Devill and his angels, because they never sinned, and have God on their side. In the time of Popery the people were much deluded with the walk∣ing of spirits, they durst not go through a Church-yard in the night for feare of them. Sundry are afraid of Fairies and of ill spirits, that haunt their houses: no doubt but the evill angels are busie in all places, yet let us feare none of them all: we are guarded with the celestiall guard of holy Angels, that are able to protect us from them all; especially, Christ Iesus is on our side, which is above all Angels; he sits at Gods right-hand, hath all power in heaven and earth, he will preserve us from all dangers in this life, and bring us to his everlasting Kingdome in the life to come.

4 Seeing that God hath ordained the Angels to be ministring-spirits, for our sakes, which undoubtedly looke carefully to their charge, seldome or never are they absent from us, some or other are present with us continually: Let us do nothing that may grieve these Heavenly Spirits:* 1.43 let the Women be covered because of the Angels. So let not us sweare and blaspheme the Name of God, &c. because of the Angels. Men would blush to commit filthinesse in the presence of an honourable Personage; the Angels are alwayes present with us; therefore, even in respect of them, let us absteine from sin.

CHAP. 2.

IN the former Chapter the Author (as in a Glasse) shewed the Deity of CHRIST, and both simply and absolutely ratifi∣ed it. Now he applies it to them to whom he writeth. Where 1. An application. 2. A transition to his humanity. In the Ap∣plication, 1. the Vse. 2. the Reasons whereby it is pressed. 1. From the incommodity. 2. From the punishment, set forth by a com∣parison.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: forsomuch as CHRIST the Author of the Gospell, is not onely above the Angels, but is the high and eternall God, be∣ing the naturall Son of the everlasting Father, and engraven forme of his Person.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we ought. So then it is not left to our discretion: we are tied with the bond of necessity to it.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, intend our mindes, that the things may be imprinted in our hearts, and practised in our lives.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, more aboundantly. We should abound more in hearing, attention, and practice, than they did, in the time of the Law: we should excell them by a more rare and singular attention:

for though the things are the same: yet the party is not the same, by whom they are delivered.

It is not enough to heare Sermons every weeke, which is good and commendable, but we must yeeld a diligent attention to the things that we heare: we especially now in the time of the Gospell when God speaketh to us by his owne Son. The people were bound to heare attentively in the time of the Law, when the Prophets of God spake to them: but much more are we, when the Son of God, the Prince of Prophets, the Prophet of the Prophets speakes to us. All Samaria gave heed to Simon Magus that bewitched them,* 1.44 and lead them to the Divell: and shall not we give heed to Iesus Christ, that labours to carry us to Heaven? Doe not onely heare, but at∣tend to that which ye heare.* 1.45 Take heed how ye heare, whether loosely or carefully, profitably or unprofitably. Lydia attended to the things that Paul spake. Acts 16.14. We must not only heare the Preacher, but attend to the things which he uttereth. An In∣fant doth not only take the dug into his mouth, but he sucketh at it, and that with greedinesse. So we must not onely lye at the big of the Word, but we must suck sweet doctrines and heavenly instru∣ctions from it. The ground that receives not the seed into it, will never be fruitfull, if it lye aloft and be not hidden in the bowels of the earth, it can never yeeld fruit: so when the seed of the Word is sowne, if we doe not marke it and lay it up in our hearts, hide it within us, as David did; the birds of the Ayre, that is, the divels that flie up and downe in the Church, will pick it up and run away with it. Therefore let us diligently give heed to the things which we heare: hearing is good, and they be commended that heare, yet that is not sufficient; a diligent attendance must be given to that which we heare. When Christ reades a Divinity Lecture to us, we that be his Schollers must attend to it. It is said of the people, that they hung on Christ, watching the words that came from his mouth, ready to receive them before they came: so with all care and diligence we must hang on the Preacher; marke his words, and be ready to receive them into our eares and hearts, even before they are delivered; so eager should we be of the Word.

Especially now in the time of the Gospell: what attention is there in the Starre-Chamber, when the Lords of the Privie Coun∣sell speake? But if either the Prince or the King himselfe make an Oration, then there is wonderfull attention. In the time of the Law the Prophets spake, which indeed were of Gods counsell, by whom God revealed his will to the people: but now the Prince of peace, the everlasting Counsellor, the Kings owne Sonne, that lay in his owne bosome, in whom all the treasures of wisdome are hid, speak∣eth to us. Therefore let us listen with all diligence to the things which he speaketh.

And how doth Christ now speak? Not daily from Heaven, as he did to Saul: but by the mouth of his Ambassadours. He that heareth you, heareth me: will ye have an experience of Christ that

speaketh in me? Christ spake in Paul, when he preached; and hee speakes in us when we preach. The Pearle is precious though it be in an earthen vessell, that brings it to you: therefore receive it with all reverence. We ought more diligently to give heed to the things which we heare, and yet we are more negligent in hearing, than they were in time past: an egregious fault! Let it be amended by us all.

The reason is taken, 1. From the danger: lest we be as wet pa∣per which blotteth out the words and letters that are written in it, so as they cannot be read:* 1.46 or lest we perish as water that runneth over and is spilt on the ground, as wax that melteth away before the fire. The words following seeme to ratifie this interpretation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysostome.

Ne praeterfluamus: lest we run by, or run over: lest we be like to Sieves and Vessels full of holes, out of which the water runneth out immediately, so soone as it is powred in: as he said in Terence, Plenus sum rimarum, huc et illuc diffluo: lest we runne by, as water doth by a way, and stayeth not. So lest we passe by the celestiall doctrine propounded to us, and regard it not, we must dwell upon the things which we heare, by a serious meditation, and not flow (like water) from one thing to another.

We must let the Word slip at no time, though we have never such weighty businesse: One thing is necessary. This one thing ne∣cessary is to be preferred before all others: never let a Sermon slip from you without some profit. I, but how shall we keep them from slipping away? There be foure things to hold the Word from slip∣ping from us?

1 A meditation in that which wee have heard: blessed is the man that meditateth in the Law of God. When thou hast heard a Ser∣mon, take some time to meditate in it, that thou mayest imprint it on thy memory.

This is a common fault among us. The word of God preached to us passeth away as water on a stony Rock. When we are once out of the Church, we never thinke on it againe: therefore no mar∣vell though it slip away from us.

The 2^d. thing to hold it, is conference with others. The Dis∣ciples that travelled to Emaus, conferred together:* 1.47 the Bereans that came from S. Paul his Sermon tooke their Bibles and conferred to∣gether of the Sermon: many eyes see more than one:* 1.48 that which one hath forgotten, another may remember. Therefore let Christi∣ans recount the things they have heard, and that repetition will be as a naile to fasten the things they heard.

The 3^d. is prayer. Our corporall meat will not thrive, except GOD blesse it: therefore they that have any feare of GOD, have grace before and after meales: no more can the food of our soules doe us good without the blessing of God upon it: therefore it beho∣veth us to pray both when we come to Church, and goe from Church, that he would send us good speed, & blesse his word to us.

The 4^th. is a care to practise that which we have heard. This is the digesting of our spirituall meat, and the converting of it in∣to our substance. Many heare, but few care to practise that which they heare: it is never our owne truly and indeed, till it be practi∣sed: that will make us grow up as perfect men in CHRIST IE∣SUS. We heare swearing reproved; yet we sweare still: drunken∣nesse inveighed against; yet we are drunke still: envie and malice controlled; yet malicious still, yea, against the Preachers, that are as Gods arme to pull us out of our sins: a manifest argument that we hold not that, which wee heare, but suffer it without fruit to slip from us. Shall a Childe be put to a Nurse, that hath aboun∣dance of milke and bee never a whit the fatter for it? Has God sent you many spirituall Nurses, that in great plenty have de∣livered the sincere milke of the Word to you (and are you ne∣ver a whit the better for it? Surely GOD will require it at your hands.

Doth a man sit at a table well furnished every day, and yet is he leane and in no good plight? There is some internall lett in himselfe, as there was in Amnon. Hath God spread before you a rich Table of his word, where you had dish upon dish, meat upon meat, and yet are you leane and ill favoured, doe you not grow up by the Word? truly your meat is ill-bestowed on you, and GOD shall deale justly with you if he take it quite away from you: there∣fore let us attend diligently to the things that we heare, that they slip not from us, but may remaine and continue with us to the sal∣vation of us all.

VERSE 2.

THE second reason to inforce the use is drawne from the pu∣nishment, which is set forth comparatively.

The greatest part of Interpreters by the word spoken by An∣gels, understand the Law, which they say was given by the Mini∣stery of Angels, grounding on those places, Acts 7.53. Gal. 3.19. Whereas, if the words be examined in the Originall, they imply no such matter. Stephen sayes not, that they received the Law by the Ministery of Angels, but among the Orders or Rankes of An∣gels, that is, the Angels, by whom the fearefull Trumpet was sounded, as a celestiall Guard and Armie attending upon God at the present time, which gave the Law to the people: and in the Ga∣latians it is, among the Angels by the hand of a Mediator: there∣fore by the word spoken by Angels, is not meant the Law, but any doctrine or admonition whatsoever, which God sent to man by Angels in the Old Testament. The Lord then used much the Mi∣nistry of Angels, and by them hee revealed his will to them, the which if they despised and regarded not, they were surely punished for it, as Lots sons in law that would not beleeve the destruction of

Sodom, and Zacharie that would not give credite to the Angels speech was made dumbe: yea, even the word spoken by the Pro∣phets, though but men, was severely punished; much more shall that which is spoken by CHRIST.

Was stedfast, that is remained firme and unmoveable against the contumacie and stubbornnesse of them that resisted it. It tooke ef∣fect in despite of all the adversaries, though they strove with might and maine against it.

Not some, but every one. GOD suffered none to goe unpuni∣shed, some copies have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, responsation.

Transgression hath reference to those things that are forbid∣den, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to those that bee commanded: every swarving or de∣clining from the right way, every stubborne contempt, when men will scant vouchsafe to give it the hearing, or reject that which they heare.

Received a just recompence, a lawfull recompence, which can∣not be gaine-sayed; pronounced by the Law it selfe, Deut. 28. from Verse 15. ad finem. They were diversly punished.

Of reward: both good workes and evill are rewarded, 2 Tim. 4.14.

VERSE 3.

WEE would seeke wayes of escaping, any hole or crany to escape by, but we shall find none: he makes them Iudges. I appeale to your owne selves, Iudge you.

He doth not say, if we contemne, secretly or openly,* 1.49 but if we neglect. The carelesse neglect of the Gospell shall pull damnation on us.

He doth not say, so great a word, as before: but, so great salva∣tion. A glorious and comfortable title, which cannot be ascribed to the law: that killeth, it doth not save.* 1.50 Saint Paul calls the law a killing letter, the ministration of death and of condemnation: but the Gospell sayes. It is the word of salvation, Act. 13.26. The power of GOD to salvation, Rom. 1.16. So that, they which con∣temne it, contemne their owne salvation.

So great as can not be expressed by the tongue of men and An∣gels: wrought by so great a Saviour, Tit. 2.13. So great as eye hath not seene, eare heard, neither entred into the heart of man to conceive: not a saving of us from, our enemies in this world: but of soule and body from the Devill, death and damnation in the world to come. Great also in eternitie and durance: for it shall never have end.

The greatnes of this salvation is amplified three kind of wayes.

• 1. By the first Preacher and divulger of it.
• 2. By those worthy instruments that succeeded him.
• 3. By the miracles wherewith it was graced.

That which wee heare is salvation; a matter of great weight and singular importance:* 1.51 therefore let us not neglect it. If a man lye in a deepe pit ready to be drowned, and one come to him offe∣ring him his hand to pull him out, will he not listen to him? The preaching of the word is Gods hand, to pull us out of the pit of hell, and shall wee neglect it? If a man tell thee of a Lord-ship which thou mayest have for a little money, wilt thou not give him the hea∣ring? We bring you tidings, not of an earthly Lordship, but of an everlasting kingdome, which you may have without Gold and without Silver, only reaching out the hand of faith to apprehend it, and shall we turne away our eares, and not regard it? How shall wee escape, if wee neglect so great salvation? When men are at a play, they will be attentive: and the preaching of the word, where∣by we may be saved in the life to come, is had in small estimation. What a lamentable thing is this? This must needs pull the wrath of GOD on us. Wee count it a small matter to neglect the Word of GOD: yet they that doe it shall hardly escape the vengeance of GOD: how shall they escape, sayes the Apostle? Certainly with great difficultie: therefore let us be diligent hearers of it.

The threatnings of Angels, if despised were severely punished: and shall not the threatnings of the Sonne of GOD in the mini∣strie of the Word? The Preachers in the name of CHRIST thunder out GODS judgements, against swearing, profanations, &c. A number heare them, and are no more moved than the stones in the wall: but GOD will meet with such, they shall hardly es∣cape, GOD will one way or other make them feele the smart of his heavy hand: there is no way of escaping for them. Therefore let us with reverence tremble at the word.

Which at the first began. Having taken a beginning to be prea∣ched by the LORD, which brought it first out of the bosome of his Father, he did not introduce it into this world by stealth, secret∣ly, as heresies and phantasies are wont to be, but openly: Christ al∣wayes taught in the Synagogues, and in the Temple.

The Lord. That is, the LORD IESUS, the LORD of hea∣ven and earth.

The LORD often so called: not by Angels, as the Law: but by the LORD, the naturall SON of GOD: not by mortall men, as Plato, Aristotle, &c. In this respect the Gospell should be most welcome to us.

The LORD IESUS Himselfe was the Preacher of the Gos∣pell:* 1.52 he went up and downe through Citties and Townes preach∣ing the Gospell.

The first Sermon hee made was in Nazareth, where hee was brought up: from thence he went up to Ierusalem, &c. CHRIST was a Preacher, and shall we thinke basely of Preachers? Was it not an high office, which the Sonne of GOD will take on him? CHRIST would not be a King, be refused that: then what wret∣ches are they that will rayle on Preachers, gibe and jest at them;

make songs of them? Reverence the Preachers, seeing CHRIST Himselfe was a Preacher.

And was confirmed unto us, &c.

Some expound it thus: and after them that heard it of Christ: it was confirmed to me, that is, after it was preached by CHRIST, and the first Apostles that heard him on the earth, it was confirmed to me also as a later Apostle, yet one that heard and saw CHRIST from heaven: rather, Paul in modesty and humilitie puts himselfe in the number of the common Saints and Christians,* 1.53 to whom the Gospell was confirmed by the miracles of the Apostles, or by the Apostles that heard Christ.

Or, he doth not speake here of his doctrine, as if he received that from the Apostles: but that hee was confirmed in the truth of the Gospell by the miracles of the Apostles, which was no dispa∣ragement to him.

This is the strongest argument: to perswade some, that this is none of Pauls Epistle. Saint Paul is wont to stand stiffely on the re∣putation of his Apostle-ship: hee had his doctrine not from men, but God: he was not inferiour to the chiefest Apostles: whereas the Author of this Epistle was one of the Apostles Schollers; he had the doctrine of the Gospell not at the first hand, but at the second.

This may be answered diverse kinde of wayes.

1. Both these may well bee applyed to Saint Paul: the LORD IESUS first preached the Gospell to him from heaven, when he called him, and he was confirmed in it by Ananias.

2 It may be a rhetoricall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, frequent in divine and pro∣phane writings: when as the speaker assumes that to himselfe, which is proper to the hearers, and by a Synecdoche includes himselfe in their number: as the Penman of this Epistle sayes, how shall wee escape, if we neglect so great salvation? yet he was none of them that neglected this salvation, Heb. 10.26. Yet he did not commit that wilfull and horrible sin against the Holy Ghost. Paul, 1 Thes. 4.17. sayes, We that are alive; yet he was not alive at Christ's second comming: so though he say, which was confirmed to us, yet he speakes in the name of the Hebrews, not of his owne: as 1 Pet. 1.12. where S. Peter seemes to exempt himselfe out of the number of the Apostles, yet he was one.

3 S. Paul by conference with the Apostles, that heard Christ preach when he was on the earth, might without any disparage∣ment to him be the more confirmed in the truth of the Gospell.

4 He doth not say he was confirmed, but the Doctrine was; and that clause 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, imports not the persons, but the time.

Was confirmed to us: that is, to our time, by those that heard him, some of them being still alive even in our time: the Law and the Prophets were to Iohn, that is, to Iohn's time. The Gospell in England hath beene continued to us, that is, to our time: not by me alone which am a secondary Apostle borne out of time; but by the first Apostles of all: those after Christ preached to you Hebrews.

VERSE 4.

GOD Himselfe was a witnesse to the Gospell: therefore let us beleeve it.

But how did GOD beare witnesse to it? by signes and wonders, &c. Then they came not from Satan, but from GOD.

Signa, quia significant, the Divine Power and Majestie of God. Signes are any miracles in generall: as the fleece to Gedeon, &c. Hezekiahs signe.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, prodigia, quòd porrò dicant. Some call them praedicidia, because they doe praedicere aliquid mali, terrible miracles of GOD's wrath and judgement: as the striking of Ananias and Sapphira with sudden death, the killing of Herod by the Angell, the blindnesse of Elymas the Sorcerer: but it is sometimes taken also, for miracles of mercie.

And with diverse miracles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whereby the power of God is shewed to the world. Act. 2.43. cap. 5.12. The distributi∣ons of the Holy Ghost. 1. Because they be freely, and frankly bestow∣ed by him. 2. Because liberally and bountifully. vid. 1 Cor. 12.8, 9, 10.

The reason moving him to this distribution is, no merits in us: but his owne blessed will: his gracious goodnesse is the cause of all, both of sending the Gospell by Christ, and of confirming it by so many miracles and gifts.

There be counterfeit miracles, Matth. 24.24. 2 Thes. 2.9. and true miracles: they may be distinguished by the matter, the cause, and the end.

1 Sometimes they seeme to be that which they are not: as the walking of spirits in Church-yards: bloud in their breaden god, whereas they be but a cousenage.

2 They may be substantiall for the matter, and yet effected by a wrong cause; as the Sorcerers in Egypt brought forth true Frogs, &c. yet by the Devill, not by the finger of GOD: and they may be wrought by a naturall cause which men see not, nor can compre∣hend; as they shut up Mahomet in an Iron-Chest, brought him in∣to a Temple, and made it hang aloft, which was done by Load∣stones, that the silly people were ignorant of: There was a Lampe in Venus Temple that burnt continually, which some thought to be a miracle; whereas it was done by a certaine stone called Asbestus which was found in Arcadia.

3 By the end. If it be to confirme falshood, it is a bad mira∣cle, Deut. 13.1. though never so glorious.

Whereas a true miracle is effected by the power of GOD, exceedeth the bounds of Nature, and is for the confirmation of the truth.

The Gospell at the beginning was adorned with many mi∣racles.

• 1. Because it seemed strange to the world, a new doctrine.
• 2. Because it seemed repugnant to the law of Moses instituted by GOD.
• 3. Because it could not bee proved and confirmed by naturall reasons.

But now since the famous miracles of CHRIST Resur∣rection, ascension into heaven, of the sending of the Holy Ghost, of the spreading of the Gospell over all the world, we must not still curiously gape after miracles: that is reproved, Matth. 12.39. Ioh. 4.48. Luk. 23.8. To the law and the testimonie, Isai. 8.20. the people must resort.

The glory of miracles with the Papists is a note of the Church: and they bragge much of their miracles: they have one thousand miracles to our one. Bernard the Monke restored sight to a blind man. Dominicus raised up three from the dead, Antoninus 38.

Franciscus Xavorius the Iesuite cured many dumbe, lame and blind in India. As for us, we have no miracles: therefore ours is not the Church. What of all this?* 1.54 Iohn Baptist wrought never a miracle, yet he was a good Preacher sent from God.

But for the determination of this point. In some sence we will not deny but that miracles may be notes of the Church: but here we must distinguish of notes and of miracles too. One true note of the Church, is the sound preaching of the Word. where that is to beget men, and women to CHRIST, there is the Church: yet miracles may bee an ornament to the Church, a confirmation of it in the truth of the Gospell.

But what miracles?

1. Not forged or counterfeit, as the miracles of the Papists be, their jugling being brought to light, and detected to all the world: but true miracles, wrought by the finger of GOD. not lying wonders, with the which Antichrist should come and delude the world.

2. Not new miracles, that came yesterday out of the mint, but the old and ancient miracles of CHRIST and his Apostles are a demonstration of the Church and of the truth of the Gospell: that the Gospell might be carryed more speedily throughout the world miracles were requisite at the beginning, but now no such ne∣cessitie of them.

A wicked and crooked generation seeketh a signe. Herod would faine see CHRIST, that he might see some miracle done by him. Let us not now gape after new miracles: the miracles wherewith God honoured the Gospell at the first, were sufficient for the con∣firmation of it to all posterity.

The rich man in Hell would faine have had a miracle for the sa∣ving of his brethren. Lazarus must be sent from the dead to them: but it was answered him, they have Moses and the Prophets, that

is enough: if we will not believe for the preaching of the word, all the miracles in the world will not save us.

Yet the Gospell at this day has many miracles, though they be not observed: men are metamorphosed and changed by it: of proud, they become humble; of Devills, Saints: men are raised from the death of sinne by it; they that were blind in the know∣ledge of CHRIST, are come to a cleere sight in matters of reli∣gion: they that were lame and could not walke in the way to the kingdome of heaven, are made to runne cheerfully in it: they that were dumbe and could not speake for CHRIST, are made to speake wisely and boldly in his quarrell.

These are excellent miracles, which might procure an estimati∣on of the Gospell in our hearts.

Now for so much as the LORD honoured the Gospell with so many miracles, let us yeeld a reverent attention to it, and not neglect so great salvation, which with so many great and wonder∣full miracles hath beene so much graced by GOD; let us lay it up in our hearts, let us frame our lives according to it, that wee may feele the power and comfort of it in our hearts, and be saved eter∣nally by CHRIST in the world to come.

He returnes to CHRIST, where, 1. A farther confirmati∣on of his deitie. 2. A transition to his humanitie, Verse 10. His deity is confirmed by this argument: He, to whom the world is sub∣ject, is God: the world is subject to CHRIST. Ergo, he is God. The proposition is laid downe, Verse 5. Where the negative part alone is expressed: but the affirmative is to be supplyed. Not to the Angels, but to CHRIST, which is the heire of all things, the Lord of the whole world.

The assumption is layd downe, Verse 6. Which is confirmed by a testimony out of the Psalmes: Where,

• 1. The allegation:
• 2. The application of it.

In the allegation an admiration of the goodnesse of GOD.

1. The dejection of man.

2. His exaltation, by his neerenesse to the Angels, by his do∣minion over all creatures. In the Application,

• 1. An exposition.
• 2. An anticipation.

VERSE 5.

NOw hee comes to the confutation of them, that opposed themselves to the Deity of CHRIST: wherein we have two things.

• 1. A constant holding of the conclusion, that CHRIST is GOD.
• 2. An overthrow of the argument against the Deitie.

The conclusion soundly and largely ratified before is confir∣med by a new argument: if the world be subject to CHRIST, not to the Angels; then he is God, superiour to the Angels: but the world is subject to him, not to the Angels, ergo.

Here the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to be supplyed.

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, doth signifie to subject in a military ranke or order, when as the whole armie is subjected to one captaine, leader or governour, as the Church is to CHRIST.

Whether hath this coherence with that which went before,* 1.55 or with that which followeth after?

Some thinke it is a proofe of that, Verse 3. That CHRIST was called (Lord.) The world is subject to him: therefore hee is Lord of all.

Others that it is a confirmation of that in the former Cha. con∣cerning Christs superiority over the Angels. It may have depen∣dance on the words going before; for he doth all things according to his owne will, in regard whereof he hath subjected the whole world to his Sonne, not to the Angels.

It is rather a patheticall introduction of the maine conclusion: which still he keepeth in mind, and prefixeth as a firme foundation; the adversaries with all their cunning are not able to shake: say what they will, yet Christ is God: for he hath subjected the world to him. As for the Lord: they deliver that first as the ground of all.

What is meant by the world to come?

Some expound it of that time and part of the world that is to come, since the publike preaching of the Gospell, till Christs second comming. In the former time of the world, while the Law was in force, Moses and the Angels seemed to beare sway, by whom the law was delivered: but the world to come in the time of the Gos∣pell God hath subjected to Christ, not to the Angels. Others inter∣pret it of the world to come, after the day of judgement. In this world the Angels seeme to have rule, they be the governours of the world, Satan is the Prince of the world: but in the world to come, the Angels shall have nothing to do:* 1.56 that shall be wholly subject to Christ alone.

Yet the Apostles meaning seemes to be more generall: the whole world both present and to come is subject to CHRIST: he hath all power in heaven and earth, and Eph. 1.20.21. Phil. 2.9.

and the Apostle alleadgeth out of the Psalme, Verse 8. that all things are put in subjection under him.

The world in generall is said to come, in respect of CHRIST, which was from all eternity: CHRIST was alwayes the everla∣sting Iehovah. Before Abraham was, I Am: but the world in time was to come. Now this world to come with all things, with all creatures contained in it, above and beneath, hath the LORD sub∣jected to CHRIST, not to the Angels: ergo, he is God above the Angels and all other creatures. Thus our Saviour Christ the second Adam, is said to come in regard of the first Adam, that went be∣fore him, Rom. 5.14. So the world is said to come in respect of CHRIST, that went before the world.

By the world to come is meant the whole company of Gods elect, that shall be gathered together in the life to come: the which is termed the world to come, because both the number and perfection of them is to come: the whole number not yet being accomplished in this world, nor having aspired to perfection.

This agreeth with that which went before: if we neglect so great salvation which is reposed for us in the world to come: the which world, God hath subdued to Christ, that he may be the King of the Church and reigne for ever.

Whereof we speake in this our treatise, shewing that all things are subject to Christ: who is not only superiour to the Angels, as he is God alone; but even as he is God and man, the mediatour of the Church.

VERSE 6.

THen he comes to the Argument: which the adversaries used for the overthrow of CHRISTS Deity. Man is infe∣riour to the Angels; CHRIST was a man: therefore, in∣feriour to the Angels.

The proposition they proved out of the Psalme: What is man? thou hast made him a little lower than the Angels.

To this hee answereth .i. confessing Christ to bee a man, and in regard of humane infirmities, his death, passion, &c. inferiour to the Angels: yet the same man Iesus Christ, being God too, is ad∣vanced above the Angels.

The proofe of the proposition: One sayth in a certaine place, &c.

Why doth he shoote at rovers, not at pricks?

Hee speakes not this in contempt: but. 1. Because the Psalmes were well knowne to the Iewes above other portions of Scripture, being sung continually at home in their houses, and publikely in their Synagogues: therefore Saint Paul thinkes it needlesse to name the place, which was common and triviall among them all. One sayes, you know whom I meane, I need not to name any.

2 Peradventure it was doubtfull who was the Penman of the Psalme, whether David, Asaph, or one of the Sons of Chore: there∣fore S. Paul sayes generally, one saith: it makes no matter who he was, the Holy Ghost being the author of the Psalme.

3 Hee did not well remember at the present what Psalme in order it was: therefore hee contents himselfe with a generall al∣legation.

Many now a dayes take a pride in quoting the very Chapter and Verse. S. Paul was not so scrupulous: no more were the ancient Fathers: they thought it sufficient to cite Scripture, oftentimes not naming the Book, out of the which the testimony was desumed. And indeed it was a long time before the Scripture was sorted into Chapters: of late yeeres was it divided into verses. Let us be sure to 〈◊〉〈◊〉 the Scripture aptly and fitly: and let us not be curious about chapter and verse, which were but of late invention.

Here you have an admiration of Gods goodnesse towards man. What is man? Aenosh, of Anash, indoluit, aegrotavit, a receptacle of all miseries: or of [Nashash] oblivisci: he hath forgotten thee; yet thou hast not forgotten him: or, the son of Adam, the progeny and off-spring of man: what a vile and contemptible thing, of no worth, of no value? In respect of his originall, he is dust; for the course of his life on the face of the earth, he is subject to all griefes, sorrowes, sicknesses, diseases, a continuall sinner against thee: for his end, he is wormes-meat.

That thou once mindest him: that thou hast such a fatherly care over him: that thou carriest him in thy remembrance: that thou hast written him in thy Table-bookes, and art mindfull continually to doe him good? Non vacat exiguis rebus adesse Iovi, said the Poet.

Visitest him? There is Visitatio irae & gratiae: not in judgement,* 1.57 but in mercy: as appeareth by that which followeth: as a Physitian his Patient, or a Father his Son.

Elizabeth wondred that the Virgin Mary should visit her. Whence commeth this to me, that the Mother of my Lord, &c. Much more may we admire this visitation, that the King of Kings, and Lord of Lords should visit us.

Forsomuch as this Psalme is applyed to the Messiah by our Saviour Christ, Mat. 21.16. and by Paul, 1 Cor. 15.27. the Author of this Epistle doth directly apply it to him in the words follow∣ing: Sundry learned and godly men apply it first and principally to our Saviour Christ: but I see not how that can be: shall wee say of CHRIST, What is he, that God should be mindfull of him? his be∣loved Son in whom he is well pleased, that never did any thing amisse, that never transgressed his Commandement: though hee bee a man as wee are, yet hee is an unspotted man, separate from sinners, higher than the heavens: as hee is man, so he is GOD too; and shall we say of him, What is he, that God should visit him?

Sundry things in this Psalme must needs be applied to him: but not the whole Psalme. It is not so in any Psalme. First it is un∣derstood

of the type, then of him that is figured by the type.

What is man? He doth not speake of man in his first creation: he retained that estate but a while: therefore he would rather have deplored, than admired it. He doth not speak of man as he is after his fall, for in that respect he is most miserable, not glorious: there∣fore he must needs speake of man, as he is ingraffed into Christ by whom he is advanced to wonderfull and unspeakable glory.

What is man? Not onely considered in his first creation, but even in his renovation: what is the best man that ever was? What is Abraham, Isaac, and Iacob? What is Moses, David, Peter, Paul? What is the holiest man on the face of the earth, that God should have any respect to him? by creation indeed he is the workeman∣ship of God, the image of God Almighty; yet for all that, in respect of his originall, he was taken out of the ground: he is but a peece of earth, since the fall, he is a masse of sin: though he be regenerate, and by faith ingraffed into Christ, yet still he hath sin in him, and must dye. Therefore what is this man, that thou shouldest powre downe so many blessings on him? That the Sun, Moone, and Stars, should give him light? That the birds of the Ayre, fishes of the Sea, the beasts of the field should be his meat? That he should walke as a King on the earth? especially that thou shouldest send thy only Son to dye for him, make him a member of his body, and provide an everlasting kingdome for him in the life to come? What is vile, wretched, sinfull, corrupted man, that thou shouldest be so farre mindfull of him? Protect him with the shield of thy fauours from all dangers? That thou shouldest vouchsafe him thy word and Sacraments? That thou shouldest give him thy holy Spirit to helpe him to pray, and to comfort him in all miseries?

We should not be like the Peacock spreading forth our golden feathers, and say within our selves, what goodly men be we? wee ought to thinke basely of our selves: what are we that God should regard us?

What am I and my Fathers house, said that regall Prophet, that thou hast brought me hitherto? What are we miserable wretches, wormes meat, that God Almighty should doe any thing for us? we are lesse than the least of all his mercies. Yet we are wont to vaunt of our selves: doe ye not know who I am? Doest thou not consider to whom thou speakest? yes, very well. I speake to dust and ashes. Let no high conceit of our selves enter into our minds: let us thinke basely of our selves: What am I, O Lord, that thou shouldest give me the least thing in the world? A drop of drinke, a crust of bread, an hole to hide my head in, especially that thou shouldest give me thine only Son, and together with him all things that be good?

What is any man in the world? Art thou a rich man? God can puffe away thy riches and make thee poore: Art thou a wise man? God can take away thy senses and make thee a foole: art thou a beautifull man? God can send the pox and many diseases

to take away thy beauty: art thou a strong man? God can send sick∣nes and make thee weak: art thou a Gentleman, a Knight, a Lord? yet thy breath is in Gods hand. This night he can take away thy soule from thee, and what art thou then? therefore let us all have an humble opinion of our selves: let us cast downe our selves at Gods feet, and say, What are we, O Lord, that thou art mindfull of us, that thou so graciously visitest us, especially with thy everlasting mercies in Christ Iesus?

VERSE 7.

MAclohim. Some interpret it, then God, as Hierome, Bucer. But the seventy Interpreters translate it, Angels: so doth the Chalde Paraphrase: and the word in Scripture is most commonly applied to them.

The Angels are glorious creatures: and when we speake of an excellent man, we call him an Angell, 1 Sam. 29.9. 2 Sam. 14.20. Acts 6.15.

There is not much ods betweene the Angels and us: they are immortall wholly; we immortall in part: they have no sin, because they never fell; we that are ingrafted into Christ have sin within us, yet it is covered with the garment of Christs righteousnesse, so that it is not imputed to us.

They have a rule and dominion under GOD in the world; whereupon they are called, principalities, powers, thrones, dominati∣ons: and wee have a rule in the world too, all things through CHRIST being subjected to us: they are in heaven, and behold the face of God: So wee one day shall be in heaven and like the Angels: they are endewed with wisedome, knowledge and under∣standing; So are we, though we come short of them by many a mile: they are our brethren and fellow servants: in sundry things, there is not much difference betweene them and us. We are but a little inferiour to them: we have massie, heavy, sinfull, corruptible bodies: So have not they. They tooke to them true bodies for a time, but those bodies were no essentiall parts of them, they were not personally united to them, as ours are. Otherwise there is no great difference, no not betweene the Angels and us. How are wee to magnifie God, that hath so highly exalted man? The conside∣ration hereof should cause us to lead a life in some acceptable mea∣sure worthy of that honour whereunto we be advanced. We are not much inferiour to the Angels: yet a number of our lives are as ill, nay, worse than bruit beasts. The Oxe knowes his owner, the Asse his masters crib: but wee will not know, love and feare that God which feedeth us.

A Dogge will love his Master that makes much of him; wee will not love, no not those, that deserve well at our hands. A Dove will keepe her selfe to her owne mate: many of us will not keepe

our selves to our owne Wives: bring an horse to the water, to the sweetest water in the world, he will drinke no more than will doe him good: we are excessive and more than brutish in drinking, all places ring of this sinne, this beastly sinne of drunkennesse: what a vile thing is this? How doe wee forget our selves? Hath GOD made us but a little inferiour to the Angels, and shall we live like bruit beasts, and give over our selves to all uncleannesse? How doe we disgrace that worthy estate whereunto God hath advanced us? As we draw neere to the Angels any kinde of wayes, so let us, so farre as is possible, lead an angelicall life with the Angels in this world, that we may remaine with them in the world to come.

Thou crownedst him. He shewes wherein our excellency doth consist: he hath made him a King and set a Crowne on his head.

With many glorious gifts, that are a wonderfull honour to man, both externall and internall, especially with the knowledge of CHRIST, wherein consists eternall life.

One part of that glory is, that he hath a Soveraigntie and do∣minion over all creatures, which was given him at the creation, Genesis 1. renewed and ratified by GODS seale after the floud, Genesis 9. enlarged (no doubt) to the faithfull by CHRIST 1 Cor. 3.21.

VERSE 8.

VNder his feete. This agreeth to all men in generall: to the faithfull in speciall, whom God hath made Kings and Lords over all his creatures by CHRIST. But principally it is to be understood of our SAVIOUR CHRIST,* 1.58 who is the chiefe Lord of the world, the King and mediatour of the Church: he hath all power in heaven and earth. All things, yea, even the Devils themselves are put in subjection under his feete. God hath given him a name above every name, that at the name of IESUS every knee should bow, Phil. 2.9. We also by him: because wee are members of his body and his brethren, we have an interest to all creatures: all things throughout the wide world are ours. The heaven, the earth, the birds, the beasts, the fishes, the trees, the flowers are ours: Death is ours: the very Devill himselfe is our slave and subject: God hath put him under our feet.

1. Here we may behold the dignity of Christians: all things by IESUS CHRIST are under our dominion. O what a boun∣tifull GOD is this, that hath given us so large a possession! Let us sound forth his praises for it, and use his liberalitie to his glory. As God said to Peter, arise, kill, and eate; when the sheete full of all kinde of creatures was let downe to him from heaven:* 1.59 so doth hee say to us all: we may freely eate of all creatures whatsoever: but let us not abuse GODS creatures to his dishonour and our de∣struction.

Let, us use them soberly, religiously, to make us more cheerefull in the service of our God.

2 Let us not stand in a slavish feare of any creature; of the stars, the windes, no not of the Devils themselves: for all are put in subjection under our feet, by Iesus Christ that loved us, and hath given us a superiority over all; we shall be conquerers over them all; a singular comfort to the faithfull! Satan may tempt and assault us, but God will tread him under our feet.

3 For this dominion let us thanke the Lord Iesus Christ. Of our selves we are worth nothing, starke beggars: in CHRIST and by CHRIST we have all that we have. Let us magnifie him for it. Then he concludeth from the generall to the speciall. If all things be subject to him, then nothing is exempted from his Domi∣nion, no not the Angels themselves.

To the former the adversaries againe replied: thou talkest of a glorious Empire, Rule, and Dominion, whereunto Christ is ad∣vanced, but it is an imaginary conquest: for we see not all things subdued to him. The Kings and Princes of the earth, cast away his yoke, and submit not themselves to the Scepter of his Word. Satan and his instruments rebell against him: sin and death still play the tyrants, and are not subdued to him.

VERSE. 9.

TO that he answers. 1. Though we see it not, yet all things may be subject to him: we see not God; yet there is a God: we see not our owne soule: yet we have a soule. Here it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: there is a difference betweene videre and cernere: wee doe discerne so as it cannot be denied: a man may see a thing and yet not discerne it.

2 He answers it by a distinction of submission, or subjection. The one is externall, conspicuous to the eye of the world: the other internall, seene by the eye of faith. Christ's kingdome is not of this world; it is not temporall, but spirituall: all things are subdued to him, though he suffer his enemies for the triall and exercise of his children to tyrannize over them for a time. A Beareheard may have a Beare under his rule and authority, though he suffer him now and then to range abroad: so hath Christ the Devill. Yet we see Iesus, that was made a little lower than the Angels, through the suffering of death, to be crowned with glory and honor.

These words, [Through the suffering of death,] may be referred to that which goes before, or followes after: after he had suffered death, he was crowned with glory, as Phil. 2.9.

But rather refer them to the former: he was made a little lower than the Angels through suffering of death. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a little while: refer it to the time, that is, during his death, passion,* 1.60 continuance in the grave 3. dayes, and 3. nights: all this while he was inferior to the

Angels: not at the time he lived upon the earth; for Mat. 4.11. The Angels Ministred to him as servants to their Lord. But in his Passion, and Death, the Deity withdrew his power, and the humani∣ty was left alone: then he was lower than the Angels: the Angels are immortall, and dye not; Christ was mortall, and died: in that respect he was inferior to them.

But he was afterwards exalted to all glory and dignity, placed at the right hand of God, and so superior to the Angels.

We that are the faithfull, see him crowned with glory and ho∣nour; in that he raised up himselfe from the dead, ascended into heaven in a cloud in the sight of his Disciples, the Angels attending on him; in that Stephen saw him sitting at the right-hand of God; in that he sent downe the Holy Ghost from heaven, and by a few simple men to look to, through the preaching of the Gospell con∣quered all the world. We may all see him crowned with glory and honour. Thus he is higher than the Angels, though through the suffering of death, he was for a time lower than they: Christ truly suffered death, not phantastically, in a phantasticall body, as the Manichees and Apollinarists dreamed; he felt and indured the bitter pangs of death.

Which is illustrated by two causes, the efficient, and finall: the efficient, is the grace, love, and mercy of God, Iohn 3.16. the finall, that as much as lay in Christ, all men might be saved.

CHRIST's death was sufficient for all, 1 Tim. 2.4. effectuall only to them that beleeve, Isay 9.6. Mat. 26.28. Physick is offered to many sicke Patients, that may doe them good, if they will re∣ceive it: but many are so froward that they will none of it: the fault why they doe not recover, is not in the physicke, nor in the Physitian, but in themselves: so CHRIST offers the sove∣raigne medicine of salvation, purchased by his death, to all: but some reject it, and will not beleeve it can save them. It is effectu∣all for all those that be sanctified, that be his brethren, as it is ex∣pounded afterwards.

Whereas it is said, that Christ tasted death, therein he dealt as the Physitian doth: he needs not the physike prepared for his pati∣ents; yet the better to induce them to take it, he tastes of it him∣selfe before their eyes. So death belonged not to Christ, because he had no sinne: yet he would taste of it, that we might be more wil∣ling to taste and drink of that cup. The Metaphor must not be pres∣sed too farre: as if Christ did but sip and taste of the cup of death; as a man tastes vinegar, but drinkes not of it: for he swallowed it up quite, 1 Cor. 15.54.

It is a borrowed speech. Death is resembled to a cup whereof CHRIST did taste: let this cup passe from me. This hath reference to the time that hee continued in death, not to the sharpenesse of his death.

They that taste of a thing, tarry not long at it, their lips are quickly removed from it: so CHRIST did not continue long

in death, not past three dayes and three nights: hee did but tast as it were of it, and so away: yet he truly dyed, and it was a most bit∣ter taste to him.

Thus the tasting of death was no dishonour, but an honour to Christ.

By it hee brought many to eternall life: for all that hee is a∣bove the Angels, and all other creatures whatsoever.

CHRIST hath tasted of death before us: therefore let not us that be Christians, be too much afraid of death. There is a potion brought to a sicke Patient, which the eye loathes, and the mouth distasts. The poore sick man is loath to drinke of it, the Physitian takes it into his hand, tasts of it before his eyes: by that he is encou∣raged to receive it: so is it with us, death is a sowre cup, which na∣ture abhorreth: we are all unwilling naturally to drink of it; but for so much as Christ our loving and heavenly Physitian hath tasted of it before hand, let us not be afraid of it. The godliest men in the world cannot but in some measure feare death; Christ feared it, Et non est fortior miles quàm Imperator: yet let this be as Sugar to sweeten this bitter Cup to us; CHRIST tasted of it, and over∣came it: so shall wee doe by his vertue and power. As after the receit of a purgation, the body is the better, more sound than before: so after we have drunk this bitter Cup, of Death, both in soule and body we shall be the better, farre more glorious than before: there∣fore let us be willing, whensoever it shall seeme good to the Lord for us to taste it.

All of us should have died eternally: At what time thou eatest thereof, thou shalt dye, both thou, and all thy posterity. Wee should have trodden the Winepresse of GOD's wrath, and beene tormented with the Devill and his angels, in the lake that burneth with fire and brimstone for ever: but CHRIST hath tasted death for us all.

O the wonderfull and unspeakable love of Christ! as if a com∣pany of Traytors were going to the Scaffold to be executed; the Kings Sonne should step forth to dye for them: what an admirable thing were that! We by nature are enemies to God, traytors to his Majestie: the Son of the King of Kings comes from heaven and dies for us. Is not this to be admired of us all? scarce will any dye for a righteous man; we were unholy, unrighteous, defiled with the scab of sin, in soule and body; yet the Lord Iesus died for us. Life is sweet: who will dye for his friend? but will any dye for his enemy? The consideration of the death of Christ, should occupie our mindes continually: we should ever be thinking of it: it should cause us to be alwayes singing of that song, Worthy is the Lambe that was killed for us, to receive all honour, &c.

But why did Christ tast death for us? what moved God to send his Son to dye for us? Surely his owne grace, mercy, and favour: eter∣nall life is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So God loved the world, that he gave, &c.

There was no goodnes in us, that might procure Christ to die for us:

no praevisa opera, nor praevisa fides: it is the grace of God, that we are preserved from eternall death: by grace ye are saved, not by workes. Let us not part stakes with the Lord, give halfe to our selves, and halfe to him: but let us ascribe the whole praise of our salvation to the grace of God alone: not to us, O Lord, not to us, but to thy owne name, and mercy, in thy Sonne Christ Iesus, be given all praise for ever and ever.

VERSE 10.

NOw he descendeth to Christs humanity, by preventing an objection of the adversaries.

Well, you have affirmed Christ to be God, above the Angels, and all other creatures, and that his suffering of death was no derogation from the glory of his Deity, but a declaration of Gods grace and mercy to mankinde by his death, to preserve men from death eternall: but seeing hee was GOD, what need was there that hee should become man, suffer afflictions, and dye? Hee might have saved men by the power of his Deity, yea, even by his bare and naked word, whereby he made all things at the first.

Answer: indeed, GOD being omnipotent might have saved mankinde (if it had seemed good to him) by some other meanes than by the incarnation and death of his Son: yet this seemed to be the most fit and convenient meanes; that as man by sin had deser∣ved death, so by the death of a man he should be redeemed from sin and death. The necessity of Christs incarnation, he proves, first from the end of it: He that by suffering for men, was to bring men to salvation, must be man: Christ by suffering for men, was to bring men to salvation: ergo, Christ was to bring many to glory. This he could not do but by afflictions, and namely by death it selfe: for the Crosse must goe before the Crowne: therefore it was requisite that in our humane nature he should first suffer.

It became: this was most comely, fit and convenient for him: namely, that God, ver. 9. which so graciously gave his Son for us, that is, God the Father, by whose grace and mercy Christ died for us.

It became him for the better illustration of his owneglory; for a more lively demonstration of his mercy and justice to the world; of his mercy in not sparing his owne Son, but giving him up to the death for us: of his justice, in punishing the sins of the world so se∣verely in his owne Son.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. These words are to be referred to Christ, not to God the Father. 1. They are affirmed of him in Scripture, 1 Cor. 8.6. Col. 1.16. 2. Before hee spake of his humiliation, it was meet to premise something concerning his glory, power, and dignity. 3. For so much as it is said, he was to be perfected through afflictions, by affli∣ctions to mount up to glory; that concerning his Deity was well

premised, that we might know it was no new glory, which he took, but that which hee had from all eternity, as hee was GOD, Ioh. 17.5.

It became God the Father to perfect the Prince of our salvati∣on through afflictions; for whom are all things, and by whom are all things, after he had brought many children to glory.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, having made them willing by his holy spirit. Wee are said also to be drawne: Sed trahit sua quem{que}, voluptas. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the Syntaxis might better be referred to CHRIST, than to the Father: otherwise the participle should have beene in the dative case, to agree with the pronoune 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, then in the accusative case. It ought to bee translated thus; for it became him for whom are all things, and by whom are all things, to consecrate the Prince of their▪ salvation through afflictions, bringing many Children to glory.

Children: not friends, but Children: begotten by the word, made the Sonnes of God by faith, Iohn 1.12. knowne by the spi∣rit, Rom. 8.14.

Not a few, but many: for he is a powerfull SAVIOUR: ma∣ny shall come from the East, &c. Not all men:* 1.61 because all imbrace him not, being offered to them. Sundry were called to the feast that came not.

To glory, in the kingdome of heaven.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Some translate it, Sanctifie, because of the next Verse: but the words are diverse.

To perfect. CHRIST is said to bee perfected, because after his suffering hee was glorified in his Humanity, as well as in his Deitie.

CHRIST his afflictions are so farre from being a shame or ignominie to him, that they bee solemne rites or sacred ceremonies, whereby he was consecrated Bishop of the universall Church.

Through afflictions; in the whole course of his life: especially at his death and passion.

The Arch-duke, the Captaine, the leader, in whose steps wee are to tread, the Author of their salvation, Acts 3.15.

If CHRIST had not become man, afflicted and put to death; he could not have carryed men into the kingdome of heaven: for a purgation must be made for the sinne of man by the fiery furnace of affliction, and especially by death: therefore it became Christ to be made man too, though he were God.

GOD is the efficient and finall cause of all. 1. There is nothing but it is by GOD; the Host of heaven, the Sunne, Moone and Starres are by him: the birds of the ayre, the fishies of the Sea, the beasts of the field, the greene and flourishing coat that the earth hath, is by him.

All men, yea Angels, even the Devils themselves are by him: not as Devils .i. malicious accusers of the Saints: but as they be invisible and immortall spirits, all are by him: nay, to proceede a

little further, and yet to keepe our selves within compasse of sound Divinity, sin it selfe is not without the providence of God, it is not à Deo creante, sed disponente: he disposeth of all the grosse sins that be in the world, to his owne glory: as a wise Physition makes a good use, even of poyson in his confections.

Furthermore, as all things are by GOD, so all for him: all serve his holy will and blessed pleasure; some unwillingly, some willingly. GOD makes Satan and his instruments to be for him, whether they will or no: but the faithfull are willingly for him, and serve him with all cheerefulnesse. Let us remember, that wee our selves and all that we have, is for God: he made us, he redeemed us with the bloud of his Sonne; therefore we are his, not our owne: our wit, wealth, honour, worship, learning, our soules, our bodies, our eyes, tongues, hands, feete, all are for him: with all that wee have we must glorifie him.* 1.62 Our tongues are our owne, sayd the wick∣ed: that is false: all that we have is Gods; therefore all must be at his commandement.

The pot is for him that made it, and the servant must be im∣ployed about his Masters businesse: he must be his masters man, not his owne: therefore as we were created by God, so let us be whol∣ly for him.

Now it became this high and mighty God, for whom are all things, and by whom are all things, which worketh all as seemeth best to him, to consecrate the Prince of their salvation, through af∣flictions, bringing many children to glory. CHRIST brought them to glory, which he could not doe, but by enduring many af∣flictions.

1 Here we see that CHRIST could not bring us to heaven, without innumerable afflictions, which our sinnes had deserved: he himselfe knew no sin; but he was afflicted for our sins. And indeed, he was wonderfully afflicted for them, from his cradle to his grave: A man of sorrowes, as the Prophet termeth him: he was borne, not of a wealthy Lady, but of a poore woman, base and contemptible to the eyes of the world: at his first comming, he was not laid in a costly Cradle, but in a Cratch: not in a Chamber well furnished, but in a Stable: borne in Winter, and in the night; when he was an Infant, banished into Egypt: hee wrought (as is thought) in the trade of his Father, and was a Carpenter: he had not a hole to hide his head in: women were faine to minister to him of their owne substance, as he went up and downe preaching the Gospell: he had not bags of silver and gold about him, but was faine to send to the Sea for a peece of 20^d. hungry and thirsty he was many times: He was called all to naught, a bibber of wine, a Samaritane, and one that had a devill: a little before his Passion, they blindfolded him, spit on his face, buffeted him, whipped him extreamely, platted a crowne of Thornes on his Head, that made the bloud run about his Eares: they stripped off all his clothes, nailed him hand and foot to the Crosse, where he continued in bitter paines of soule and body

a long while together. Thus was this innocent Lambe killed, and pittifully handled for our sakes. Our sins were the causes of all: He bore our infirmities, and hee was wounded for our transgressions. These were the knives that cut the throat of this Lambe; and yet shall we take delight in sin? CHRIST went through all these af∣flictions, for our drunkennesse, uncleannesse, covetousnes, pride, &c. yet shall we lye wallowing in these sins? the consideration of the manifold afflictions that Christ suffered for sin, should cause sin to be odious and loathsome to us all.

2 If the Prince could nor get to Heaven without afflictions, should the subjects imagine to go thither without crosses? the Ma∣ster was afflicted, and shall the servants thinke to live without affli∣ction? it cannot be avoided: we must all drinke of Christs cup, and be baptised with his baptisme: Many in their hearts complaine of God that he is too hard to them; they are never without some crosse or other; one while in their soules, another while in their bo∣dies, sometimes in goods, in good-name, one while they have the tooth-ach, another while the head-ach; one while vexed with children, another while with servants; one while losses in goods, another while by lying and malevolent tongues, they are robbed of their good names: sometimes God stirreth up adversaries against them, in Towne, or Countrey, as he did against Salomon.

Marvell not at that, neither repine nor grudge at it. God grie∣vously afflicted his naturall Son, and shall we thinke much if he af∣flict his adopted sons? GOD imposed many afflictions upon him that knew no sin, and shall we sinners stomack it if we be afflicted? CHRIST hath gone before as a Captaine in the foule way of af∣flictions; we must follow him. All that will live godly in Christ Iesus,* 1.63 * 1.64 shall suffer persecution through many tribulations we must enter into the kingdome of God, Acts 14.22. no remedy. They that Will goe to London in the dead of Winter, must goe through many showres: and if we will passe to that high Citie, the heavenly Ierusalem, it must be through afflictions: they that are without correction, are bastards, not children.

It is an argument of a wicked man, of whom God makes no reckoning, to bee without affliction:* 1.65 they are not in trouble as other men. If we Will be glorified with Christ, let us suffer with Christ: as he went to heaven through afflictions, so must we: else we shall never get thither: we must not think to goe to heaven out of all pro∣sperity, but out of adversitie.* 1.66 These be they that came out of many tri∣bulations. Therefore let not afflictions be altogether unwelcome to us: nay, let us boast of them after an heavenly manner.* 1.67 I carry about with me the markes of CHRIST, sayes Saint Paul: afflictions are CHRIST his markes, by them wee are knowne to belong to him: afflictions consecrate us.

There is no Bishop elected, but will joyfully goe to his conse∣cration: afflictions consecrate us as Kings and Priests to GOD Al∣mighty: therefore though irkesome to the flesh, yet in some sort

let us willingly embrace them, as some Martyrs did the flame of fire. CHRIST went to Heaven by afflictions: and let us be con∣tent to be afflicted here for a short season, that wee may live with CHRIST for ever: let us suffer with Christ, that we may be glorified with Him.

VERSE 11.

ANother reason, why it became Christ to be man: it is taken from the impurity of our nature. Men had sinned, and were destitute of the grace of God: they were by nature impure and unholy, conceived, borne, brought up in sin: now it was neces∣sary they should be sanctified, made cleane, and holy. This could not be done by the bloud of Goates and other sacrifices in the Law: neither could they sanctifie themselves by their owne good workes and merits: therefore it was requisite that God should take this san∣ctification on him. Now mans nature being corrupt, was to be san∣ctified by a man, that knew no sin or corruption: for he that san∣ctifieth, and they that are sanctified, are of one: therefore Christ be∣came man.

The High Priest that sanctified the people in the time of the Law, and the people sanctified by him were both of one Father, namely Abraham, the Father of the Israelites; so Christ that san∣ctifieth us, and we that be sanctified by him, are of one, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the neuter gender, of one thing, of one nature.

Of one,] that is, of one Parent of whom came all mankinde, Acts 17.26. Christ and we, came of one Adam: whereupon S. Luke deduceth his Genealogie from Adam, Luke 3.38. We are all of one; high and low, rich and poore, and Christ is man like to us, sin one∣ly excepted?

All the persons in the Trinity sanctifie us. God the Father by the Son, God the Son by the Holy Ghost, the Holy Ghost immediate∣ly by himselfe: but Christ, as the Mediator of the Church, sancti∣fieth it. As the ointment came from Aarons head downe to the skirts of his garment: so the spirituall oile of holinesse, comes from Christ the Head, to us, that be his members. Christ is our onely sancti∣fier, 1 Cor. 1.30. No Saint, as the Virgin Mary; no Angell can sanctifie us. How he sanctifies us, is apparent, Ephes. 5.26, 27. 1 Cor. 6.11. by purging us from our sins, clothing us with his righteous∣nesse, renewing us by his Spirit, making us New Creatures, and fit for the holy Ierusalem.

This doth give us to understand, that by nature we are unholy and un-sanctified, conceived, borne, and brought forth in sinne, the children of Gods wrath. In us, that is, in our flesh dwels no good thing. Being considered in our selves, we are Idolaters, Whoremongers, Wantons, Raylers, Drunkards, ready to be carried into all impiety. Such were some of you, sayes S. Paul: but ye are washed. As the

Leper in the time of the law cryed out, I am uncleane, I am uncleane: So must every mothers Sonne of us say, we are as uncleane swine by nature, except the Lord Iesus sanctifie us. When Christ washing his Disciples feet came to Saint Peter, he repelled him, saying, thou shalt not wash my feete. No, sayes Christ? then thou hast no por∣tion in me. Saint Peter hearing that answered: Lord, not my feete alone, but my head and hands. Wee are corrupt in soule and body: therefore let us entreat Christ to wash and sanctifie us in them both. No uncleane thing shall enter into the heavenly Hierusalem: Dogs, Enchanters, Whoremongers are without. Therefore let us beseech CHRIST to make us cleane by his Word and Spirit in this life, that wee may have entrance into the holy Hierusalem in the life to come.

If CHRIST and we are all of one, much more are we among our selves.

A King and a beggar are of one: a rich man and a poore man are of one: a faire and beautifull man or woman, and they that want beauty are of one: we descended all of Adam, and were taken out of the dust of the ground: therefore let us not insult one over another. GOD for a season hath advanced one above another, the Magi∣strate above the Subject, the Father above the Son, the Rich man above the poore man, and every one is to be honoured according to that place, whereunto God hath exalted him: yet if we look back to our originall, to the stocke from whence we are taken, we are all of one. The Wax that hath the print of the Kings seale on it, is the same in substance with the waxe that hath the print of the seale of a meane man: yet it is honoured, in that the Kings seale is set on it: So we are all of one weake and waxie nature: save that it pleaseth God to set a more honourable print upon one, then on another. Therefore let us not thinke highly of ourselves, and contemne our brethren, but submitte to them of low degree, using the greatnesse that GOD hath given us, to the glory of the Giver. Seest thou a poore Lazarus full of sores, desirous to bee refreshed with the crumbes that fall from rich mens bordes? Contemne him not in thy heart: he and thou, though thou farest deliciously every day, and rufflest out in silkes and velvet, are both of one.

This he proveth by the relatives. They that be brethren, come of one Father and Mother: CHRIST and wee are brethren: therefore we are of one: of one Adam, which is our Father, and of one Mother, which is Eve.

Whereas some interpret it of one God, of one heavenly Father; it is impertinent to the Text.

He doth not simply say, they are his brethren: but, hee is not a∣shamed to call them brethren, Prov. 19.7. All the brethren of the poore doe hate him: how much more doe his friends goe far from him? He pursueth them with words, but they are wanting to him. But Christ thought it no disparagement to his glorious Deity, to call men his brethren. Though there be wonderfull ods betweene

Christ and us; hee the Creator, we the creatures; hee the LORD and Master, we his servants; he without sinne, we defiled with sinne in Soule and body; he mervailous rich, heaven and earth being his; we poore men, of our selves not worth a groat: yet Christ is not ashamed to call us brethren. If a man come once to be Lord Major of London, hee will scant acknowledge his poore brethren and Si∣sters, when they come to him. Christ is not a Lord for a yeere and a day, but an everlasting King, yea the King of Kings, yet he vouch∣safes to call us, brethren. One Iudge will call another, brother; and if he be a Sergeant, he shall have that name; but every pettifogger and paltrie Lawyer shall not be the Iudges brother: yet Christ the Iudge of the whole world calls us all brethren. O the humility of Christ, and the dignity whereunto he hath advanced us!

VERSE 12.

THis he proved out of the Psalme 22.22.

Many things in that Psalme are in the New Testament applyed to CHRIST, as Verse 1. Verse 16. Verse 18.

The Prophet speaketh this of himselfe: that when GOD had delivered him from his enemies, he would declare his name to the peo∣ple which were his brethren, though GOD had exalted him above them. But prophetically also he speaketh of the Messiah: after that CHRIST was delivered from Satans fury and the rage of his instruments, from the power of death and of the grave, hee would declare the name of GOD to his brethren. This he did, while he was alive, Ioh. 17.6. but especially after his resurrection, when hee sent his Apostles to preach the Gospell to all nations. CHRIST was not only the Author and matter of the Gospell: but he was also the proclaimer and Preacher of it: he declared it in his owne life time by himselfe; after his Ascension, by his Apostles.

The name, that is the power, mercie, and goodnesse of God.

By brethren here are understood, not the Apostles or faithfull onely, though they in more speciall manner bee the brethren of CHRIST, Matth. 12.49. Ioh. 20.17. but all men generally: for CHRIST and all men came of one, which is Adam, and were made by one God, Mal. 2.10. CHRIST will not declare his name in a corner, but in the middest of the Church. In the middest of the Church among the rest of my brethren as fellow singers. Christ did sing with his Disciples after the supper, he prayed, worshipped, and sung as we doe.

CHRIST hath many Brethren.

• 1. All men in respect of our humane nature, which Christ as∣sumed to himselfe, are his brethren: hee a man, as all are.
• ...

• 2. In regard of Country and lineall descent the Iewes are his brethren, of whom Christ came according to the flesh, Rom. 9.5. Deut. 18.18.
• 3. In respect of consanguinity; the kinsfolke of CHRIST in the Scripture are called his brethren, Iames the brother of the Lord, that is, the kinsman of the Lord.
• 4. In respect of the Ministery; the Preachers of the Word are CHRIST his brethren: for hee was a Minister and Preacher of the Gospell as we are; although in gifts and graces he excelled us all, as the Sunne doth the Starres. But more neerely and properly, the faithfull are his brethren, being made the Sonnes of GOD by faith in CHRIST IESUS. I goe to my God and your God, to my Father and your Father, Ioh. 20.17.

1. As CHRIST is not ashamed to call us brethren; so let us doe nothing so neere as wee can, that may shame this our Brother.

Is it not a shame that the Kings brother should bee a common drunkard, whoremaster, or such like? Doth not the King take himselfe disgraced by it? And shall wee that are Brethren to the King of Kings, take such courses, as that great ignominie should redound to CHRIST by it? As hee is not ashamed to call us brethren, so let us doe nothing that may pull a shame on him and his Gospell.

2. Can a brother that is a wealthie man, of faire revenewes, and ample possessions, see any of his brethren goe a begging? will hee not rather receive him to his owne house, and set him at his table? CHRIST which is the Lord of heaven and earth, is our brother: therefore let us feare no want, so long as wee feare him. This may be a comfort to us in all our calamities; that CHRIST and we are brethren.

VERSE 13.

AN other argument to prove the humanity of Christ: it is drawne from the effects. Christ putteth his trust in God: therefore he is man.

Hee that trusteth to another, is inferiour to him, to whom hee trusts: the party whom he makes his pillar to leane upon, is superi∣our to him, greater than he: CHRIST trusted in GOD the Fa∣ther: therefore in respect of his humanity, he is inferiour to the Father.

These words, whether deduced out of Isai. 12.2. or out of Psalme 18.2. are fitly applyed to CHRIST. Chasah, I will flye to him, as to a strong tower and Castle. That song in Isaiah, is sung by the whole Church, and so consequently by CHRIST the head of the Church. The 70. have it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

In the Psalme, though David speakes it of himselfe, that for all

the fury of his adversaries, hee would trust in God, of whose good∣nesse hee had comfortable experience by his deliverance from the house of Saul, as in the title: yet being a type of Christ, figurative∣ly hee speaketh also of him. Sundry things in that Psalme cannot be applyed to David, as Verse 43. and that, Verse 7. Whereas at the passion of Christ the earth quaked.

Our Saviour Christ in his bitter agony in the garden, trusted in God: and when he hung on the crosse, he knew that though God see∣med to forsake him for a time, yet hee would deliver him out of all, and assume him into his kingdome: thus he still put his trust in GOD.

If he did trust in God in all calamities, from whom the Deitie was never separated; much more ought we miserable men in all ad∣versities, trust in God. Some trust in Charets, and some in Horses: but let us remember the name of the Lord our God, and trust in him. Cur∣sed be he that maketh flesh his arme. Let us not put our trust in riches, though our barnes be never so full of corne, our coffers of gold and silver. Let us not trust in our strength, in the multitude of our men, in our walled townes and defenced castles. Let us not put our trust in the fortitude of this good yland, that is compassed about with the Seas. Let us not put our trust in our friends. When we be sicke, let us not put our trust in the Physitions, as Asa did: not trust in our pollicie, as Achitophel: but let us alwayes in all difficulties put our trust in GOD, hee is able and willing to plucke us out of all dangers.

Hee delivered the Israelites from the red Sea: Daniel from the the Lions: Peter from the fury of Herod. Hee can and will pre∣serve us from all the devils of hell: the gates of hell shall never pre∣vaile against us.

Happy are they that put their trust in him: he is a sure friend that will never faile them.

The fourth argument to prove the humanity of Christ, is taken from the relatives. The Father and the children are of one nature: Christ is the Father, we his children. ergo.

This is at large amplified by the Apostle.

1. He that makes himselfe equall with the rest of the faithfull, and of the servants and children of God, is a man as they be: but Christ makes himselfe equall with the rest of the faithfull, of the servants and children of God. Ergo.

2. Hee that receiveth children as a gift from God, is inferiour to GOD, that gave him these children: but CHRIST receiveth children as a gift from GOD: ergo, he is inferiour to GOD: which cannot be but in respect of his humanity. Ergo, he is man as well as GOD.

He produces an other testimony, Isa. 8.18. That this testimony is to be applyed to the Messiah, is evident by many places in that chap∣ter where he is called Immanuel. 2. That v. 14. is expounded of Christ in sundry places of the New Testament, as Luk. 2. Rom. 9. 1 Pet. 2.

3. Though this was true in the Prophet himselfe, and in his Disci∣ples, yet it is verified likewise of Christ, of whom the Prophet was a Type.

Behold,] this argues his prompt and ready obedience, present∣ing himselfe to the Lord: so Christ was obedient to God the Father, even to the death, yea, of the Crosse.

By children are meant servants, followers, attendants upon any, 1 Sam. 21.4. Acts 4.25. Ioh. 21.5. by them are signified the faith∣full, which as children and servants waited on Christ, and attended to his voice, as children doe to the voice of their Father.

All the faithfull in the world, by whose ministery soever turned, are Christs children: he the chiefe Father; we secondarily: they are his children principally; ours instrumentally. It is CHRIST that begets us, though not now in his owne person, yet by the Mi∣nisters and Preachers, who are our Fathers under Christ, and we their Children. GOD the Father gave him those children. 1. By the administration of baptisme: 2. Then by the working of his Spi∣rit, and the powerfull preaching of his word: Ioh. 17.9.6. Ioh. 6.37. Iohn 10.29.

Properly to speake, they are given to no Prophet nor Minister, but to Christ alone.

That they be as signes and wonders, agreeth well to Christ, and all the faithfull. Christ was despised, & so are we, Ioh. 15.18. 1 Cor. 4.9. to 14. S. Paul might have had more pregnant testimonies for the confirmation of Christs humanity, than these be; yet he made choice of these, partly because peradventure they were applied by the Rab∣bins and the Iewes themselves to the Messiah: partly because these set forth to us, the mercy of God towards us, and our honour and dignity, that we should be Christ's brethren, that he and we should be in a manner equall, coupled together in one yoke.

This is true in the Prophets and in CHRIST too: the preach∣ers of the Word have children given them of the Lord. The Pro∣phets in their time had their children: the Apostles theirs: and we ours. Saint Paul begat Onesimus in his bonds. GOD gave Lydia as a child to Saint Paul, in opening her heart, and causing her to be∣leeve. Yea, many Nations were given to S. Paul. GOD gave those three thousand soules as a great company of children to St. Peter. And the Lord by the ministry of the Word gives us children at this present day. You are our children; and therefore you ought to love and honour us. What childe will raile on his Father? they be Bastards that endeavour to pluck out their Parents eyes: yet some doe on the Ministers, their spirituall fathers.

This also may be affirmed of Christ; he is our brother, and our father too, he is the right and proper father of the faithfull, whom he begetteth by the word of truth: and they that are truly begotten by the word, are Christs children, whom the Father gave to him from all eternity, before all times, and whom in time he giveth to him daily, by the preaching of the Gospell to the worlds end.

1 We have not these children of our selves, simply by our prea∣ching, be it never so powerfull: It is GOD that gives them to us. Children are the inheritance of the Lord, so these spirituall chil∣dren. Let us praise God for them. A Father rejoyces in his chil∣dren; so may and doe Preachers in their Children.

2 There is no Father but will protect his Children, as much as lieth in him: hee will bee content to take a blow in defence of his Childe: and doe ye think that Christ Iesus our spirituall Father will not defend us? A Hen hides her Chickens under her wings against the Kite: and Christ will shrowd us under the wings of his power and providence against Satan and all enemies.

3 What Father will see his childe want, being a man of abi∣lity? CHRIST that is the LORD of all the world, The Earth is his, and the fulnesse thereof, will not suffer us that be his children to want the thing that is good. Because Wine is hurtfull for young children, it inflames their bloud, which is hot of it selfe, a wise Father will not give his childe Wine, yet he loves him well enough: so because GOD our heavenly Father oftentimes sees wealth, honour, ease, to bee hurtfull for his children, to drowne them in the pit of perdition, he keepes them away from them: but let us assure our selves of this, he will deny us that be his children, nothing that is good for the salvation of our soules.

As we are the children of CHRIST, so let us walke worthy of such a Father. You are of your Father the Divell, sayes Christ to the Pharisees, for the workes of your Father ye will doe. A fearefull thing to call CHRIST Father, and to doe as the Devill bids us. A childe must doe the commandement of his Father: and if we be CHRIST's children, we must doe as he will have us. CHRIST would not have us sweare: therefore let us not rend Gods name in peeces by swearing: Christ would have us to be sober and temperate in the use of his creatures; therefore let gluttony and drunkennesse be avoided by us: let us shew our selves to be the dutifull children of Christ in this life, that we may have the inheritance prepared for children in the life to come.

VERSE 14.

1 A Description of CHRISTS incarnation. 2. An appli∣cation of it, Verse 17.

In the description. 1. The equity of it. 2. The ends of it. 3. An exaggeration of it by a comparison, Verse 16.

The ends are two. 1. The overthrow of the Devill. 2. Our deliverance out of the hands of the Devill, Verse 15.

In the comparison. 1. The nature refused. 2. The nature assu∣med, verse 16.

In the application. 1. A repetition of the incarnation. 2. An illustration of it by the ends thereof. 1. That he might be a faith∣full

high Priest, in making our reconciliation. 2. A mercifull high Priest, in succouring us in our temptations.

He inferreth upon the two testimonies going before in the 12. and 13. Verses. a plaine conclusion of Christs humanity, and makes it open to all the world.

Hee concludeth it, à pari. They that were to bee redeemed by him were men: therefore he also would be a man. This is amplifi∣ed by the end, and by a comparison.

Our humane nature is here described by the matter, and the substance, whereof it consisteth.

By flesh and bloud sometimes is signified the corrupt nature of man, 1 Cor. 15.50. Flesh and bloud defiled with sinne, subject to mortality and corruption cannot inherit heaven.

Sometimes it is taken for the substance of mans nature as here: and Matth. 16.17. Gal. 1.16. The children did all com∣municate of flesh and bloud: it was the common condition of all.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, even as they did: as milke is like milke. That hee might be their neighbour and kinsman, our Immanuel; he partici∣pated of flesh and bloud too.

He tooke part of it .i. The substance, but not the vicious qua∣lities: hee knew no sinne. A spirit hath not flesh and bone, as yee see mee have: He was the fruit of his mothers wombe, made of a woman: hee names that part of our nature, which is visible, the other also being included, namely the soule, which quickned this flesh and bloud. But here is the difference.

• 1. Wee take flesh of both our Parents: hee but of one. Filius hominis is here of the feminine gender.
• 2. Our flesh is polluted with sinne: so is not his.
• 3. We are meere men: he both God and man.
• 4. Our mothers ceased to be Virgins, when they brought forth us: his was a maide and a mother too.

Here we have a lively description of man: he is but flesh and bloud, which is weake, fraile and subject to many miseries. A knife may easily cut it, the heate scorch it, the cold benumme it: it is sub∣ject to thirst, hunger, faintnesse, wearinesse, &c. All flesh is as grasse. With them is an arme of flesh, with us is God. We are not steele, yron,* 1.68 brasse: but flesh and bloud. A wise Salomon, a strong Samson, a beautifull Absalom, Bathshebah, a learned Paul that spake tongues more than all, a Lord, a Lady, are but flesh and bloud, dust, and must returne to dust: the consideration whereof should humble us all.

The fowles of the ayre, the beasts of the field, are flesh and bloud too: yea theirs excells ours. 1. Their flesh and bloud is clothed at their first entrance: ours naked. 2. Their's well fenced: ours soone pierced. 3. More profit may bee made of their flesh when they dye, they will sell for something: so not ours. 4. As sound as a fish, they are free from diseases. Sicknesses grow in ours, and GOD makes our's meate for Wormes. Let this appellation then pull downe our Peacocks feathers, and make us walke humbly before our God.

But as CHRIST did participate of our flesh and bloud; So shall we of his: he shall change our vile bodies, that they may bee fashioned according to his glorious body, Phil. 3.21.

Now hee proceeds to the ends of Christs incarnation. 1. The overthrow of the Devill. 2. Our deliverance out of his clawes. 1. He describes him. 2. He names him.

The cause why CHRIST tooke our humane nature upon him was, that being compassed with flesh and bloud he might ••ye, and so conquer the Devill, and deliver men out of his clawes. If he had not beene man, he could not have dyed, and then we had not beene delivered. The meanes for the vanquishing of the Devill, sinne and death, was his owne death. As the brazen Serpent was lifted up, and by looking on it the Israelites were delivered from the fierie Serpents: So Christ was lifted on the crosse; and we are sa∣ved by looking on him with the eye of faith. The death of this immaculate Lambe was the overthrow of the Devill and of death too: which Hosea in the spirit of prophesie foretold, and was after∣wards accordingly verefied, Hos. 13.14. 1 Cor. 15.54. As Samp∣son by his owne death, vanquished the Philistims, Iud. 16.30. So CHRIST by his death overcame death, and destroyed him that had the power of death, that is, the devill: and that with his owne sword.

He doth not say, that he might weaken the Devill, diminish his force, or give him a wound, but destroy him. So that he hath no∣thing against us, Ioh. 12.31.

Not death alone, but the Devill too, the LORD of death. The Devill by carrying men into sinne, had power also to carry them into death: the wages of sinne is death, Rom. 6.23. First hee entises men to sin, and then he hath power and autoritie from God, to give them the wages they have deserved, that is death: thus he has the power of death as a thiefe and murderer.

Not to hold us in suspence, he names him the Devill, who compasses the earth to and fro, ranging up and downe like a roa∣ring Lion, seeking whom he may devoure, 1 Pet. 5.8.

There be three that have the power of death: God, Man and the Devill.

1. GOD, He strikes men dead, and that suddenly: he rayses up from the dead, as Hannah speakes in her song: The Lord killeth and maketh alive, he bringeth downe to the grave, and raiseth up, 1 Sam. 2.6. hee hath supremam potestatem: Gods power is immediate, abso∣lute, and unlimited.

2. Man, a King or a Iudge hath the power of death. As Pilate said to our Saviour, Iohn 19.10. Knowest thou not, that I have power to crucifie thee, and have power to release thee? True: man hath a de∣legatam potestatem.

3. The Devill hath power, that is rule and empyre; sed conse∣quutam potestatem: tanquam carnifex, he may not kill us at his owne will and pleasure; no more than the hangman may execute a male∣factor at his will, but according to the appointment of the Iudge.

VERSE. 15.

NOw he comes to the second end of Christs incarnation and death, that hee might deliver us from the divels hands: non liberaretur humanum genus, nisi sermo Dei factus esset hu∣manus, August.

Deliver them: set them free, quaking at the cogitation of death, in regard of eternall damnation which it brought with it for their innumerable sinnes, whereof their owne consciences accu∣sed them.

Deliverance is a comfortable thing, most welcome unto all: Galley-slaves and Prisoners are glad to heare of their deliverance.

Not some, but all: so many as imbrace his deliverance.

Not onely those which were bound, but subject to bondage: that had willingly subjected themselves to the Devill: which had bound themselves apprentises to him, Rom. 6.16. The Indentures were made betweene them and the devill: we will serve thee, thou shalt be our Master: this was our estate.

Why were we subject to him? what kept us in subjection? the feare of death all our life time: they were subject to bondage, that is, to the stroake of death, which they expected every moment. The devill threatned death to us all our life time, every houre: being sinners, we might looke for death every moment: not onely for a temporall death, but for an eternall in hell-fire. Death is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: we quaked at the mention of death: this kept us in bondage to the devill.

A miserable condition! but Christ hath delivered us out of it: he hath taken away the feare of death, that made us to shake, the fetter, wherewith the Devill kept us bound. Now death is but a sleepe, a passage to a better life: yea, it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Basil speakes. Thus he hath rescued us out of the divels clawes, and made us free, Iohn 8.36. The devill, sin, and death, are left still ad agonem, to ex∣ercise us withall, as Antagonists to wrastle withall: but the victo∣ry through Christ is ours. We sin, we dye; and the devill like a roaring Lion, walkes up and downe, seeking how to devoure us: but none of these shall be able to prevaile over us. Sinne, though it re∣maines, yet it doth not reigne in us. 2. The guilt and the punish∣ment of it is taken away, so that it shall not condemne us, Rom. 8.1. The sting of death is gone. O death where is thy sting? Cogitur, non abesse, sed non obesse: hence the servants of God have wished for it, Phil. 1.23. I desire to be dissolved, &c. Neither can it separate us from the love of God in Christ Iesus. The malice of Satan, that shall turne to our good. GOD may suffer him to tempt and assault us; he walkes up and downe like a roaring Lion. 1. That wee should not be secure. 2. To stir us up to pray: but, 1. we are no longer in his jurisdiction. 2. we shall be conquerors over him, God will

tread him under our feet, Rom. 16.20. and will give us an issue with the temptation, 1 Cor. 10.13. Satan may plot against us, 1 Thes. 2.18. Luke 22.31. but God will confound him: he may make us sin, but he cannot make us continue in sin. Sin, the Divell, and Death, are three of the mightiest enemies that we have: all these are destroyed by Christ for us: therefore let us be thankefull to Christ, that hath wrought for us so great and gracious a deliverance.

Let us not stand in an immoderate feare of death. Death is a Serpent without a sting. Though he gripe us, yet he cannot hurt us. Damocles the Parasite extolled the magnificence of Dyonisius, affir∣ming that there was not an happier man in the world than he; wilt thou have a taste of my happinesse? I: he caused him to be set in a chaire of state, the Table furnished with all delicates, singing-men and women making melodie with voices and Instruments, noble attendants to wait on him: but therewithall he commanded a sharp naked sword to be hung over his head, by a slender Horse-haire; the which he espying, tooke no pleasure in that Paradise, but besought him earnestly to take him out of his happinesse againe. So though we have the world at will, though we be Gentlemen, &c. yet the sword of death hanging over our heads continually, must needs quaile the courage of the greatest Gallant.

O quàm pulchrum esset dominantibus hic dominari, Si mors non posset dominantibus insidiari!

It is appointed for all men once to dye: when, and how suddenly we know not: our breath may be stopped on the sudden, as Valen∣tinians, Luc. 12.20. We are all obnoxious to the feare of death: but Christ hath delivered us from a slavish feare of it.

VERSE 16.

HEre you have the amplification of it, by the comparison of a more excellent nature refused by him: the Angels far sur∣passe us, yet he tooke not on him their nature, but ours.

Not the seed of Adam, of Noah, but of Abraham, because the promise was made to him, In thy seed shall all Nations of the earth bee blessed.

If he should have taken on him the nature of Angels; it was ei∣ther for the good Angels, or the bad. The good needed it not, be∣cause they never fell: as for the evill Angels, there was no such reason, because they sinned in a more high degree than men. 1. They sinned of themselves without the instigation of any: man fell by the subtile provocation of the Serpent. 2. They sinned in heaven, in the Court of the King of Kings: we sinned on earth, which is his footstoole. 3. They were indued with more excellent gifts, of wisdome, knowledge, and understanding: we are but babes and children to them. 4. They were only of a spiritual essence, they had

no flesh to intise them to sin, as we have: but the greatest of all is his owne goodnesse, and mercy, Isai. 9.6. Iohn 3.16. Both had sin∣ned, Angels, and men. Why was Christ made a man to dye for men, and not an Angell, to redeeme Angels, from everlasting death? because it was his owne good will and pleasure, his singular love to mankinde. Let us therefore magnifie him for it, from ge∣neration to generation.

Some, as Augustine observeth, tooke occasion from hence to be proud and insolent. See, Christ tooke on him our nature, not the Angels: therefore we are exalted above Angels: we have just cause to thinke highly of our selves. As if a sick man should boast: the Physitian came to my house, not to my neighbours; therefore, I am a better man than my neighbour: the reason why Christ tooke on him thy nature, not the Angels, was because thou wert sick of sin: so were not the good Angels.

Neverthelesse, it is a preferment to us, that Christ should as∣sume our nature to his, our corruptible nature, to his incorruptible: as if a King should take the patcht cloake of a beggar, and annex it to his royall cloake, decked with Pearles, and precious Stones. Now as Christ hath honoured our nature in becomming man: so let not us men dishonour our owne nature by drunkennesse, unclean∣nesse, covetousnesse, nor by wrangling and contending one with another. Christ hath graced our nature, let not us disgrace it.

VERSE 17.

WHereupon he returnes to his conclusion, which he would have to be infixed in our memories: I will declare thy name to my brethren: which he could not doe, unlesse hee were a man, as his brethren are.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, debuit, he ought, because it was his fathers will, and his owne will too: necessitate, non coactione.

In all things appertaining to the substance, not to the corrupti∣on of our nature: He was like unto us in all things, sin only excepted.

He was like to us, in all the faculties and members of soule and body. He had the same affections that we have, yet unstained with sin. We are sorrowfull; so was He: My soule is heavie to the death: We are joyfull; so was He, Luke 10.21. In that houre Iesus rejoyced in spirit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. We are zealous; so was He, the zeale of thy house hath eaten me up. We are hungry; so was hee, Marke 3.5. Wee wonder at all things; so did He. We are afraid of death; so was He: My soule is heavie to the death.

Come to the Body:

We are little ones, grow in stature; so Christ, Luke 2. ult. We are hungry, thirsty, sleepy; so was He: He slept in a Ship, Mat. 8.24. not in a Church. We are weary; so was he: He rested himselfe on Iacobs-Well, Iohn 4:6. We dye; so He died also. As He is like

to us, so let us be like him; in meekenesse, patience, charity, in pray∣ing for our enemies.

Brethren. All are his brethren, quoad naturam: the faithfull, quoad gratiam. Iohn 20.17. He will not be ashamed to call us Bre∣thren, at the day of judgement, Mat. 25.40. and shall not we call one another brother? The King and Subjects are brethren, the Mi∣nisters and their People, rich and poore are brethren: and let us not be snapping and snarling one at another, but live lovingly together as brethren.

Both members are unfolded in the words following, that is, he was a faithfull High Priest.

Appertaining to God. In divine, not in humane matters. The High Priest made an attonement for the people, Levit. 16. So did Christ for his people. GOD and man were fallen out, Christ made us friends. God was displeased with us, he pacified his wrath to∣wards us: which the Father by an audible voice witnessed from heaven; Matth. 3.17. This is my beloved Sonne, in whom I am well pleased. How? by the bloud of his Crosse, which was Gods bloud, Acts 20.28. We were not redeemed with corruptible things, as silver and gold, but with the precious bloud of Christ, as of a Lambe without ble∣mish and without spot. 1 Pet. 1.18, 19.

In many things we offend all: who then can be saved? our sins for number exceed the sands of the Sea, & the least sin is sufficient to throw us into hell without Christ. But by Christ we are reconciled to his Father, and have peace with him, Col. 1.20. Luke 2.14. Rom. 5.1. Oh I have sinned: but 1 Iohn 2.2. Christ is the propitiation for our sins. Worthy then is the Lamb, the Lord Iesus, to receive all glory. Men at Christ-masse use to take a greater liberty to sin, to quaffe, swill, and carowse, to open the floud-gates of all impiety: but the considera∣tion of Christs comming into the world, should be a bridle to re∣straine us from sin. Christ came now to make a reconciliation for our sins, and shall we plunge our selves deeper into the Sea of sin? God forbid. The love of Christ should constraine us to forsake sin: it should not make us wallow in the filthy puddle, and sinke of sin. Wilt thou make much of the knife that cut thy Fathers throat? Da∣vid, though he longed for the water of the Well of Bethlehem, yet when it was brought to him, by three of his Worthies, he re∣fused to drinke of it, saying, Is not this the bloud of the men, that went in jeopardie of their lives? 2 Sam. 23.17. Sin cost the bloud of Christ: let us not then drinke iniquity like water.

VERSE 18.

HEE prosecuteth the former branch, touching mercy.

As CHRIST was like to us in nature, so hee was tempted as we are. Saepius ipse miser, miseris succurrere dis∣ce. Art thou tempted, whether thou art the child of GOD or not? A shrowd temptation, wherewith the best men and women are sha∣ken! So was CHRIST: If thou beest the Sonne of God: the De∣vill calls it into question, and would have had CHRIST to doubt of it. Art thou tempted with povertie, with want of things neces∣sarie for this life? So Was Christ; from his Cradle to his grave: he was borne in a stable, laid in a cratch, had not an hole to hide his head in; he had no money in his purse, but was faine to send to the Sea for some: he kept his Passeover in an other mans chamber, was buryed in an other mans grave. Art thou tempted with malevolent tongues, with some that are ever rayling on thee? So was Christ: hee was termed a Wine bibber, a glutton, &c. Art thou tempted with sicknesse, the toothach, the headach, the cholike, the gout, &c. We never read that Christ was sicke, because he had no sinne in him, yet being clothed with our nature, hee knowes what belongs to paine, and will succour us in all our distresses.

Art thou persecuted? Herod sought his life, as soone as he was borne. A rich man that hath a good fire continually in his house, a table furnished with all delicates, that lyes soft on a bed of dowlne, he cannot so well pitty a poore man, as one poore man may doe another.

CHRIST being rich would become poore: he would bee a man, that he might the better pittie us that be men: that he might be a mercifull high Priest to us all: and shall we be unmercifull one to another? As the elect of God, put on bowels of mercy, Col. 3.12. We have a mercifull high Priest; Let us be mercifull one to ano∣ther. It is a token of a wicked man, of a reprobate, to be unmerci∣full: as that rich glutton was, that saw Lazarus dayly at his gates, and would have no compassion on him. True Christians are mer∣cifull, as Christ is.

Iudas came howling to the high Priests and Pharises; Oh I have sinned in betraying innocent bloud: what is that to us, say they? See thou to that: So, such a neighbour is sicke in the Towne, such a one is mourning for the death of his Children, his Wife, &c. Such a poore man hath neither meat nor firing, nothing to relieve himselfe and his Children withall: what is that to us? A lamentable thing! There is a thorne in the foot that paines it, and makes it to swell: shall the head and hands say, what is that to us? We are members one of another, and we have an head that is pittifull to us. Let us be pittifull one to another, that Christ may have pittie and compas∣sion on us, both in this world, and in that which is to come.

This may be a singular comfort to us all. They say, he is hap∣py that hath a friend in the Court, especially if he be gracious with the King: wee have a friend in the Court of heaven that is deepe in Gods bookes; such a friend, as hath a feeling of all our infirmities. He and we are as Hippocrates twins, weeping and laughing together. Saul, why persecutest thou me? If we be sicke, or grieved—he is, &c. This was one speciall end why CHRIST assumed our nature, that hee might the better have compassion on us in our calamities. As the bowels of the true mother yerned, when her Child should have beene cut in pieces: so if wee bee in any affliction, the bowels of CHRIST yerne towards us: therefore let us sound forth the praises of CHRIST with a cheerefull heart, that tooke our na∣ture on him: let us glorifie this our elder brother, LORD and Sa∣viour in this life, that we may be glorified with himselfe in eter∣nall glory, in the life to come.

CHAP. 3.

HItherto he hath entreated of the person of Christ, shewing him to be God and man: now he proceedeth to his offices. As for his regall dignity, it might bee perceived by that which he had already spoken of him, that he was above the Angels themselves: therefore he sayes little of his kingdome: in his other two offices he is ample.

1. They are propounded joyntly, Verse 1. Then opened Se∣verally and particularly.

1. Hee begins with his prophesie, which is contained in this Chapter and part of the next, to Verse 14. Then with his Priest∣hood, in the Chapter following.

About his prophesie there be two things.

• 1. An admonition, with all reverence to listen to this our Prophet.
• 2. Reasons to induce us to it.

Within this Chapter there are foure. The 1. is taken from his fidelity, illustrated by a comparison betweene him and Moses, à 2. ad 7. 2. From the testimony of the Holy Ghost, who stirreth us up to listen to him: where we have the allegation of the testimo∣ny, à 7. to 11. an application of it, Verse 12, 13. The 3^d. reason is taken from the fruit and commodity we shall have by it: a society and fellowship with Christ, verse 14. 4. From the punishment in∣flicted on them, that contemne this Prophet, to the end.

In the admonition there be two branches. 1. A description of the persons that are to attend. 2. Of the person to whom they must attend.

Vnde, whereupon. Seeing the Prophet and Doctor of the Church, is the high and eternall God above the Angels and all crea∣tures: seeing in time he became man, that by Gods grace he might taste death for all men; therefore let us make an high account and estimation of him. The parties admonished to listen to this Pro∣phet and Teacher of the Church are described by their estate and condition, and by the gracious benefits bestowed on them.

1 For their condition, they be brethren: dulciter eos alloquitur: not carnall, but spirituall brethren. He doth not call them brethren only, because they descended of the Fathers, and came of the seed of Abraham, as he did: but because they were brethren in the Lord Iesus Christ. By this sweet and loving title he doth insinuate him∣selfe into the Hebrewes, and allures them to have a reverent opinion of Christ.

Yea, he cals them, holy brethren, such as are made holy by Ie∣sus Christ, the Holy one of God, 1 Cor. 6.11. By nature we are un∣holy, as well as others; but Christ sanctifieth us and makes us holy. We that bee Christians must not be unholy brethren, brethren in evill, as Simeon and Levi were, but we must be holy brethren. As GOD our Father is holy, the Church our Mother is holy, Christ our elder brother is holy, the Angels our fellow-brethren are holy, Heaven is an holy place; so must we in some measure be holy. See∣ing you are holy, and have all your holinesse from Christ, listen to him.

2 For their dignity; Partakers together with the rest of the Saints, of the Heavenly and glorious kingdome, whereunto God in mercy hath called us by the preaching of the Gospell, 1 Thes. 2.12. Now as GOD hath beene so gracious to you, as to make you partakers of his owne kingdome, purchased by the bloud of his Sonne; so listen you with all reverence to him, and cleave to him alone.

Of the heavenly calling, that is, Of the preaching of the Gospell, whereby we are called to the kingdome of heaven: whom God hath predestinated, hee hath called. The preaching of the Gospell is the bell whereby we are called to eternall glory. As by the sound of a Trumpet the people were called together in the time of the Law: so the Word is the silver Trumpet sounding in our eares, whereby we are called to the Kingdome of Heaven. Blessed are they that be partakers of this calling. Such are we in England at this present day, if we had eyes to see it, and hearts to consider it. But GOD cals, and we refuse to come: wisdome hath made ready her Feast, she shath sent her maids into the streets to call us to her banquet, but we passe not for it. The King made a Supper for his Son, sent and invited many to it, but they made excuses and came not: so GOD calleth us continually; but some sit at home in their houses, some ride abroad, &c. when God cals them to his kingdome. As we are partakers of the heavenly vocation, so let us make a precious ac∣count of it, that we may be called out of the kingdome of darknesse, into the kingdome of light, and remaine with Christ for ever.

Then he comes to the admonition it selfe.

Consider: not lightly, as they that doe not minde the thing they looke upon: their eyes are upon it, but their minde is on ano∣ther matter: doe not you so, but let your minde be wholly fixed on him: look on him with the sharpe eye of your minde: consider, that in him All the treasures of wisdome lye hid: he is a rich and plen∣tifull Store-house, in whom ye may finde all the Pearles and Iewels of wholesome doctrine: in him there is salvation, and in no other, therefore all other teachers set aside, listen to him. When the Iudge of an Assises gives the charge, all that be in the shire-house, especially they that bee of the great Inquest, consider seriously what is spoken. When a Paul or Timothie standeth in the Pulpit, Christ Iesus the Iudge of the whole World, gives a charge by his Ministery, and shall not we deeply consider it? When the King makes a speech in the Parliament-house, the whole House considers earnestly what he sayes: CHRIST IESUS the King of Kings, speakes to us in the Ministry of the Word, yet few consider the ex∣cellent things that be spoken. The Queene of Sheba considered Sa∣lomon well, all that he spake or did. Behold, here is a greater than Salomon: Salomon is but a foole to him. Therefore let us diligent∣ly consider what he sayes. If they were matters of no moment, we were not to be blamed, though we did not consider them: but being of such weight as they bee, touching the eternall salvation of our soules, what mad-men be we, that we consider them no better? If one should talke to us of gold and silver, we would consider what he sayes: Christ speakes to us of that, which surpasseth all the silver in the World, yet we regard him not. Let us consider him now, that hee may consider of us hereafter, when hee comes with his holy Angels.

VERSE. 2.

THEN he comes to the description of the party unto whom they must attend. He describes him by two of his offices: his Apostleship or Prophesie, and his Priesthood.

As Rom. 15.8. he is called the Minister of circumcision: so here, an Apostle, one that is sent, Iohn 3.2. he was sent from God. Gen. 49.10. of Shalach, Shiloach. Iohn 20.21. As my Father hath sent mee, so, &c. He is an honourable Legate sent from God to us: therefore let us give eare to him: he is Apostolus Apostolorum, the Prince of Apostles.

2 The High Priest, to performe all things betweene GOD and us: to present our prayers to God, as the High Priest did in the time of the Law, and to make attonement betweene God and us, by the sacrifice of himselfe on the Crosse. Pontifex, pontem faciens: so Christ by his passion hath made a bridge for us to goe to heaven: therefore let us consider him, and no other.

Of our profession, that is of the Faith and doctrine,* 1.69 which wee professe.

And if this be not a sufficient description of him, in the end he names him: CHRIST IESUS: the annointed of God, and Sa∣viour of the world.

Hee is called an Apostle, or a Prophet sent from GOD, in op∣position to Moses, who was the most worthy Prophet among the Iewes: and the high Priest in respect of Aaron, which was the high Priest in the time of the Law. The LORD IESUS is all in all, therefore let us all listen to him: Non quid hic, aut ille dixerit: sed quid Christus, qui fuit ante omnes: none in comparison with him, none in competition against him.

The first argument, which is first set downe simply, then com∣paratively.

Hee is a faithfull Apostle or Prophet: he hath delivered to us the whole counsell of God, without the mixture of humane inven∣tions: therefore let us consider him.

To him, that is to God the Father.

That made him, that appointed him the Apostle and high Priest of us all, that advanced him into this chaire of dignity, 1 Sam. 12.6. Acts 2.36.

He may be sayd to bee made of God, in respect of his humani∣tie, Gal. 4.4. but when the fulnesse of time was come, God sent forth his Sonne made of a woman, made under the Law.

As Moses so greatly renowned among you.

His fidelitie is set forth by the person, to whom hee was faith∣full: by the place where, 1 Timothy 3.15. 1 Peter 2.5. The whole Church was committed to CHRIST: So is it to no other. He is the head of the whole Church, in the time of the law and of the Gospell too.

Then he compareth him with Moses.

1. In that wherein they were alike.

2. In that wherein unlike, wherein a dissimilitude betweene them.

As he was faithfull, so was Moses: in that they agree, Num. 12.7. As CHRIST was faithfull in all the Church throughout the world: So Moses was faithfull in all that part of Gods house which was in Israel: they were both faithfull. I derogate nothing from Moses: let him have his due to the full. Moses made the tabernacle, rites, sacrifices, as GOD prescribed him: CHRIST was faithfull, delivered sound doctrine, not mixed with the glos∣ses of the Pharisees: hee was faithfull to the death. Fidelitie is a principall qualitie in a Minister and steward of Gods house, Matth. 24.45. 1 Cor. 4.2.

VERSE 3.

NAy, in some respects hee is many degrees above Moses.

Moses in the estimation of the Iewes, was the most rare and famous Prophet, Ioh. 9.28. The Scribes and Phari∣sees sate in Moses chaire, Matth. 16.14. None durst say hee was Moses: they thought none comparable to him: yet here he exal∣teth CHRIST above Moses; that is, the builder of the house is more honourable than the house: CHRIST is the builder of the Church the house of GOD: Moses was but the house; nay, a little part and parcell of the house: therefore our Saviour CHRIST farre surpasseth him.

CHRIST is more glorious than the whole house, then all in the Church of God: therefore more glorious than Moses, a piece of the house.

The reddition is more significant. The builder of the house, in all mens judgement is to bee preferred before the house, hee is of greater estimation then the house: for his wisdome, wealth and power in building of it.

The workeman is more to be accounted of, then the workeman∣ship: the potter more than the Pot.

The Church is the house of the living God: the principall builder of this house is our SAVIOUR CHRIST, Matth. 16.18. upon this rocke I will build my Church: inferiour builders under him, as it were his men, are the Ministers and Preachers: the toole wherewith he buildeth, is the Word: the mortar wherewith he fast∣neth together the spiritual living stones in this building, is faith: the ground whereon this house standeth, is the whole world: for hee hath his chosen in all nations: the time of building, is this present life: the wood and stones concurring in this building, are all the faithfull in all ages: they are all built from time to time by our Sa∣viour Christ: he built Adam, Sheth, Enoch, and Noah before the floud; Abraham, Isack, Iacob before the law was written; Moses, David, Samuel, and all the Prophets; he built the Virgin Mary his Mother, Saint Peter, Saint Paul and all the Apostles; and hee buil∣deth us at this present day; and will build all his Elect to the end of the world.

* 1.70Wee that bee the Preachers, together with him are builders. Saint Paul and the rest of the Apostles, were arch-builders: yet our building is nothing worth, of no force and efficacy without him. Saint Paul may plant, and Apollos may water: but God must give the increase. CHRIST said to Saint Peter, I will make thee a fisher of men, Matth. 4.19. Yet without Christ he could catch never a fish, Luk. 5.5. So we may build, till our hearts and hands ake, and yet not lay one stone well in the building, without the Lord Iesus. By one Sermon of Peters, three thousand soules were added to the

Church, Act. 2.41. yet Christ wrought at that Sermon, else Saint Peters preaching had beene in vaine. It was not so much S^t. Philip, as Christ that built the Citie of Samaria, as a glorious house for the LORD. It was not Saint Paul but GOD, which by the key of his holy Spirit opened the heart of Lydia to believe: and it is Christ Iesus at this day, that builds us up by the preaching of the Gos∣pell. As they say in the Psalme; except the Lord build the house,* 1.71 they labour in vaine that build it: So may we at every Sermon; ex∣cept the LORD IESUS CHRIST build with the Preacher, we shall never be a fit house for GOD Almighty. Therefore let us all bee suiters to CHRIST, that it would please him, by his ho∣ly, blessed and powerfull spirit, to build us up daily more and more, and to water all the Sermons we heare, with the dew of his gracious spirit.

VERSE 4.

HE doth illustrate it by a common received principle.

Mervaile not, though I said, the Church is built; for every house must be built of some: the Church is an house, even the house of the living GOD: therefore it must be built. By whom? Not by a mortall man, but by the immortall GOD, which is Iesus Christ. Christ, 1 Cor. 3.11. is the foundation, in respect of doctrine: hee is the materiall and efficient cause of the building. An house consisting of many stones and pieces of wood, must have an artificer to put them together: so the Church consist∣ing of Iewes and Gentiles, of all people in the world, must be fast∣ned together, by the Lord Iesus Christ.

The force of the Article is not to be omitted: all those things whereof wee entreate, appertaining to the Church the house of GOD.

It is true that CHRIST built all things in the world, as well as in the Church: but that is impertinent to the scope of the place: therefore it is fittest to restraine the universall particle to that which we have in hand.

As in the former Verse was contained the proposition of the argument: So in this the assumption. The builder of the Church is greater than Moses, or the whole Church: Christ is the builder of this house, being the high and eternall GOD; therefore greater than Moses and all the Church.

VERSE 5.

THe second comparison. What then? Makest thou no rec∣koning of Moses? Yes, as a servant, but not as the Lord and Master of the Church.

The Sonne and heire hath greater preheminence in the house, then any servant. Christ is the Sonne, Moses the servant.

1. The Sonne, especially the eldest Son and heire, is more re∣verenced in the house then any servant.* 1.72 I will send my Sonne, it may be they will reverence him. Moses being a worthy servant in the house, was greatly honoured in his time: but CHRIST is honoured in all ages. He was reverenced but of men: CHRIST is worshipped by the Angels themselves: the Angels came, and mi∣nistred unto him, Matth. 4.11.

* 1.732. The servant abideth not in the house for ever: there is change of servants almost every yeere. Moses was in the militant Church but for a time, hee served out his yeeres and went away: CHRIST tarryeth in the Church for ever.

3. The servant waiteth on his Master, he sitteth not at the same boord with his Master, as the Sonne doth. So Moses was attendant on GOD: but CHRIST sitteth at the right hand of GOD as equall in Majesty with him.

4. The servant may look for his wages: but he hath no right, no title to the goods that bee in the house, as the Sonne hath. So Moses as a servant had his wages of Gods mercie, that is, eternall life: but Christ hath right to the Church, it is his possession.

5. A servant may bee faithfull in some measure, but not so faithfull as the Son, whose the house is, and all things in the house: wherefore Christ farre excelleth Moses.

Both the parts are handled severally.

I doe not deject Moses, when I set up Christ. Let Moses be ho∣noured in his place, and Christ in his.

He was no coozening and deceitfull Merchant, but faithfull in all the house of GOD, committed to his charge: but how? As a servant, not as Lord of the house. Saint Paul hath made choyce of the fairest word the Grecians have for a servant: hee doth not call him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an ingenuous servant, that in respect of that reverent estimation, which he hath of his Master, performes to him all the duties and offices that he can: one, that honours and reverences his master: he was a most rare and honourable servant.

Wherein did his service consist? in bearing witnesse to Christ. Which hereafter should be published in all Ages concerning Christ to the people, as they were able to conceive of those heavenly my∣steries. Moses prophesied of CHRIST, Deut. 18.15. and Acts 3.22. he wrote of CHRIST, Iohn 5.46. he instituted many types and figures of our Saviour Christ; as the Paschall Lambe, the bra∣zen Serpent, &c. Thus did he beare witnesse to CHRIST, to the

Gospell: this was one speciall peece of service that he did. So the Apostles were CHRIST's witnesses: and so be the preachers at this day.

Here we may behold the antiquity of the Gospell: it is at least, as old as Moses, which was the first Writer that we read of. The Athenians thought it to be a new doctrine. Yet it is as ancient as Moses; nay, as Adam: for the doctrine of the Gospell was in Paradise.

VERSE 6.

YE have heard what Moses was, now see what Christ is.

And there is great ods betweene the Son and the Servant. Christ was a servant too: Isay 53. yet he served GOD as a Son, not as a Servant. A Son serveth his Father, not in the house, as Moses; but over the House, as the Ruler and Governour of the House.

Not over another mans house, as Moses was; but over his owne house: the house was his owne: therefore more reverence by many degrees is due to Christ, than was to Moses. If the people heard him with great attention, much more ought we in the time of the Gospell to give eare to Christ, that speaketh to us in the ministery of the Word: This is my beloved Son, heare him.

Now in the end, the Apostle makes an exposition of the Alle∣gorie, and applies it to them to whom he writeth.

I doe not speake of the Tabernacle or Temple, which were glo∣rious houses, wherein God in some sort dwelt: but I speake of Gods spirituall house, the Church, a part whereof you are, as well as Mo∣ses, and they in the time of the Law.

All Christians in all Ages are the house of God.

What a singular honor is this, that we should be Gods house? yea, his dwelling-house? 1. A Nobleman hath many Houses, which hee dwels not in himselfe, but letteth them forth to other men: we are not houses to let, but God himselfe dwelleth in us: we are his mansion-House. The Centurion said to Christ, I am not wor∣thy that thou shouldest come under my roofe: so may we say,* 1.74 we are mortall and sinfull men, houses of clay, unworthy that God should come under our roofe: yet it pleaseth him of his infinite mercy to dwell in such base houses as we are.

2 If God dwell in us, and we be his house, then how neat and handsome should it be kept? Shall a Kings house be overgrowne with weeds? Shall there be filthy and sluttish corners in a Kings Palace? And shall we that professe our selves to be Gods house, be full of pride, envie, and malice, that be stinking weeds in the no∣strils of God? Shall Gods house be full of swearers, drunkards, adultereres, &c. The divell found his house swept and garnished to

his minde, and shall not Gods house be swept for the entertaining of him? Let us garnish our selves, which are Gods house, with the sweet flowers of faith, love, hope, zeale, humility, temperance, pa∣tience, sobriety, that God may take delight to dwell in us.

3 There is no man, especially if he dwell in an house, and it be his owne, but will bestow needfull reparations on it: and do you think God will suffer his house to lye unrepaired? nay, being Gods house, we shall want nothing for soule or body. If we decay in faith, zeale, and other graces of his spirit, he will in due season repaire them againe, he will keepe his house wind-tyde, and water-tyde, he will preserve it from wind and weather: yea, the gates of hell shall never prevaile against his house.

4 A man may have an house and be defeated of it; some wrang∣ling Lawyer may wring it out of his hand, or he may be weary of his house, and make it away: none can snatch Gods house out of his hand: he is no changling, he will keepe his house for ever. Blessed are we that be GODS house! and the Lord give us grace to keepe us undefiled for his Majesty, that he may take pleasure to dwell in us in this World, and wee may dwell with him in the World to come.

What? are we the house of God simply? Live as we list, and do what we will? No verily: but if we hold fast the confidence, &c. One speciall quality of a good house is to be firme, and stable: if it be a tottering house, ready to shake in every wind and tempest, a man will have small joy to dwell in it: even so, we that be the house of God Almighty, must not be wavering and inconstant, but we must stand sure, and hold fast the graces we have received. There be two things which we must hold fast; faith and hope: the bold∣nesse that we have by faith, to come into the presence of God, to whom we have accesse by Christ, apprehended by faith: and by vertue whereof we may boldly call God Father, and open our minds freely to him: that is the nature of the word.

Vnto faith must be annexed hope: faith makes a Christian, hope nourishes and susteines a Christian: we must hold both fast.

As we have begun to put our trust in Christ, so we must make him our pillar to leane upon continually: as we have begun to hope for eternall happinesse purchased by Christ, so we must still stand in a stedfast expectation of it. Though persecution arise for the Gospell, though we be clapt up into prison, banished out of our country, though we be put to the fire for the name of Christ, yet let us not cast away our hope, let us not deny Christ, and sleepe in an whole skin: let not the pleasures and profits of this world carry us away from Christ: though death it selfe come, yet let us trust in him. We are wont to be hold-fasts in our money, none shall easily get that from us: but let us chiefly be hold-fasts in the Pearles and graces of the Spirit. Whatsoever comes, let us hold faith and hope fast: let Houses and Lands, Wife and Children, yea, our owne life goe, rather than them. Thus if we hold the confidence that we have

in CHRIST, and the rejoycing of our hope to the end, we shall be Gods houses in this life, and be received up into that house which is made without hands in the heavens.

He doth not simply say, (hope,) but the rejoycing of the hope, the glorying of hope. Satan and his instruments goe about to over∣throw our hope, and mocke at it. It is a goodly thing I warrant you, which you hope for? What fooles are you, in hope of an imaginarie kingdome hereafter, to deprive your selves of so many pleasures in this life? bee wiser than so: A bird in the hand is better than two in the bush. Take your pleasure whyle you be here, and hope not, yee cannot tell for what.

To that hee opposeth this glorying and rejoycing. Yea,* 1.75 boast of your hope, even before your enemies faces, what excellent things are reposed for you, and rejoyce in this hope, as if you had the kingdome of heaven already.

Not as if these did make us the house of GOD: but by these wee shall have an assurance to our selves, that we are the house of GOD.

A Father sayes to his Sonne, if thou wilt be no Ale-house hun∣ter, but doe as I will have thee, thou shalt be my Sonne: this doth not make him his Sonne; for he was his Sonne before: but it as∣sures him to be his Sonne. A Captaine sayes to his souldier, if thou wilt play the man, and not shrinke in the wetting, thou shalt be my Souldier, yet hee was his Souldier before: so here, if yee hold fast faith and hope, ye shall be my house; that is, all the world shall see indeede that you are my house; not for a while, but to the end: So as neither we faint in persecution, nor in the time of pros∣perity bee drowned in the pleasures and profits of this world. Be faithfull to the end: he that continueth to the end shall be saved.

The second argument is desumed from the testimony of the Holy Ghost.

In the allegation of the testimony, first a charge, not to shut up their eares and hearts against this worthie and heavenly Prophet, but to entertaine him with all reverence. Secondly, a strengthning of the charge by an argument, which he disputeth by the example of their fathers.

Where, first the sinne of their fathers: then the punishment of the sinne. Their sin is set downe, first generally; then particularly, with the circumstances belonging to it; of the place where it was committed, the persons by whom, the nature and quality of the sin: amplified by the meanes they had to call from it, the time how long they continued in this sinne.

The punishment is double. 1. GODS wrath and displeasure. 2. A definitive sentence proceeding from it, an exclusion of them out of his rest.

VERSE 7.

SEeing we have such a rare and excellent Prophet, as is not as a servant, but as the Sonne in the house of GOD, let us attend to him: and for so much as faith makes us to be of this house, and hope is as a pillar for the susteining of us in it; let us beware of infidelity, that pulls downe the house, and shuts up the doore against this Prophet, that he cannot enter in into us.

Now because hee was to make a commemoration of the stub∣bornnesse and contumacie of the ancient Israelites, which in time rejected this Prophet, and would not heare him; very wisely for offending of the Hebrews, he delivers it in the words of the Ho∣ly Ghost, rather then of his owne. They would peradventure have kicked against his reproofe: but they durst not spurne at the repre∣hension of the Holy Ghost. The Holy Ghost long agoe by the mouth of David provoked the people to lysten to CHRIST, the true Prophet of the Church: therefore let us all attend to him.

The Author of this Epistle was not ignorant, that David was the penman or Authour of this Psalme: for he himselfe affirmeth, Hebr. 4.7. yet he doth not say, as David speaketh, but as the Holy Ghost saith: whereby he gives us to understand; that the Holy Ghost, the third person in the glorious Trinity speaketh in the Scriptures: the whole Scripture is given by inspiration of God, 2 Tim. 3.16. this heavenly spirit did breath them into those worthy instruments, which he used:* 1.76 Holy men of God spake as they were moved by the Holy Ghost. The Manichees sayd, that the evill GOD was the Author of the Old Testament, and the good GOD of the new: yet the Holy Ghost spake in the Old Testament. This then is the preroga∣tive of the sacred Scripture above other wrytings. In other books men speake: but in this God speaketh. In other writings, Tullie, Se∣neca, Plato, Aristotle, Plutarch speaketh, who indeed were wise and learned men: but in the bookes of holy Scripture the Holy Ghost speaketh, which is the fountaine of all wisdome. In them the ser∣vants speake: in this the LORD speaketh. In them the subjects: in this the Prince. The Holy Ghost speaketh in the bookes of Mo∣ses, of the Psalmes, of the Prophets, in the bookes of the New Testament: yet such is the blindnesse of our understanding, and the corruption of our nature, that we preferre humanity before Divi∣nity, the writing of men before the writings of God, the Moone before the Sunne: wee had rather be reading of humane Authors, then of these heavenly books, wherein the HOLY GHOST spea∣keth to us.

Now if yee will heare his voice, as God hath commanded you to doe, Deut. 18.18. Then harden not your hearts. Thus it is as cleere as the noone day, that the Spirit of God gives an evident testimony

of our Saviour CHRIST. To day. In the time of the Gospell. The law was as the night: this as the day. While he speaketh to us. 2 Cor. 6.2. CHRIST spake in Moses time, in Davids time, he spake in his owne person on the earth, and he speakes in the Mini∣sterie of the Gospell to the worlds end. The Gentiles that were not as yet of CHRISTS fold, heare the voyce of CHRIST, Ioh. 10. but CHRIST is now in heaven: therefore the voyce of the Preachers is the voyce of CHRIST.

He doth not say, to morrow: post it not off till to morrow, but heare it To day, while it may be heard.

VERSE 8.

WHat then? He doth not say, stop not up your yeares: we must not doe that neither: but it is in vaine for the eare to heare, if the heart bee hardned: therefore first he be∣ginneth with the heart. God opened the heart of Lydia. The heart is the principall thing which GOD requireth in the hearing of the Word. In vaine doe wee heare with our eares, if our hearts bee not opened: therefore sayes the Holy Ghost, harden not your hearts.

GOD hardeneth the hearts of men, and men harden their owne hearts.

He hardned the heart of Pharaoh, and Deut. 2.30. GOD hard∣neth not only permissivè, but also activè: the LORD hath a kinde of act in it, his providence is in it. He gave up the Gentiles unto their owne lusts, Rom. 1.24.* 1.77 Hee sendeth the wicked strong delusions to be∣lieve lies. He did not only suffer Pharaohs heart to be hardned, but he hardned it indeed: How? Not infundendo malitiam, by infusing evill into our hearts, for they be as pots full of all impiety already: GOD needs not, nay GOD cannot, it is repugnant to his nature, to put any evill into us: yet hee doth not harden onely subtrahendo gratiam, though that bee one meanes; but by having an operation in the action: yet so as he is free from the least imputation of sinne. As hardnesse of heart comes from GOD, it is a punishment of sin, of our former contempt of his grace and mercie offered to us: as it proceedeth from our selves, it is a sinne, yea an horrible sinne.

To conclude, we first contemne that grace which should soften our hearts, and then God hardens them.

We our selves, properly to speake, are the hardners of our own hearts. GOD gives us his sacred word as a trumpet to waken us out of sinne, he sends us his Ministers and Preachers, as bells to toll us to the kingdome of heaven: they will us in GODS name to believe in CHRIST, to forsake our sinnes, be they never so neere or deere unto us: we for all that, harden our hearts, that those hea∣venly admonitions cannot enter into them. Let God say what hee will, let him preach by his Embassadours; we will still continue in

unbeliefe and dwell in our sinnes: we say with them in the Gospell, we will not have this man to reigne over us.* 1.78 Sinne shall be our King, Lord and Master. CHRIST IESUS shall not rule us by his word and Spirit. This is the hardnesse of heart that is in us by na∣ture. Oh Hierusalem, how often would I have gathered thy children to∣gether, and yee would not? Matth. 23.37. The LORD sent his Prophets early and late: 2 Chron. 36.16. and in Zach. 7.12. there is a wonderfull example to this purpose.

This hardnes of heart reigneth exceedingly at this present day, yea even in those townes where there is most plentifull preaching. Therefore let us intreat the LORD to give us a new heart, to take from us this heart of stone, and give us an heart of flesh: let us desire him, by the dew of his spirit to mollifie our hearts, that the heaven∣ly doctrines, exhortations and admonitions delivered to us, may sinke deepely into our hearts, and make a conversion of us: that our hearts may melt, as Iosiah's did at the hearing of the law. Nothing can enter into that which is hard: if the ground be hard, it cannot receive the seede: if the Waxe be hard, it cannot take the impres∣sion of any seale: and so long as our hearts remaine hard, they can∣not receive the immortall seed of the word, nor the print of the Spirit, which is GODS seale. Wherefore let us be suiters to God, to soften our hearts daily more and more. Above all evills, the Lord deliver us from hardnesse of heart, for that is the ready way to hell. When yee be at Sermons, harden not your hearts against the vices, that are reproved, but tremble at the word of GOD, bee grieved for your sins, open the doores of your hearts to the Lord Ie∣sus which standeth knocking at them with the hammer of his word, that he may come and suppe with you in this life, and you dine and suppe with him in the life to come.

From this hardnesse of heart he disswadeth them, by the feare∣full judgement of God, that fell upon their fathers for it: which he propounds first generally.

In the provocation. Hebr. (Meribah:) in the chiding and con∣tending, when the fathers chode and contended with Moses: which Saint Paul calls an exacerbation or provocation, because God by that was provoked to anger, in so much as he became very bitter in words and deeds towards the Israelites.

Doe not you dance after that Pipe, and walke according as they did.

Temptation. Hebr. (Massah,) which is expounded afterwards.

It is a question among interpreters, to what place of the Old Testament Saint Paul heere alludeth. Some referre it to that, Numb. 14. Where after the returne of the Spies they despaired of entring into the Land of Canaan, and murmured against GOD and Moses.

Others, to that. Exod. 17. where water came out of the rock: whereas before, they murmured for want of water. There may be some allusion to both places: for the one place hath her name of

the contending, and tempting, and is called, (Massah and Meribah;) and in the other place is contained the forme of the oath that God used.

Neverthelesse, it were fittest to expound it generally of the stubborne and contumelious behaviour of the Israelites in the wil∣dernesse, then of any one particular temptation.

1. Because he names no particular place, but the wildernesse in generall.

2. Because the tempting he speaketh of here, lasted the whole forty yeeres.

3. The word, (day,) is often taken in Scripture not for any set and prescript time, but for an indefinite time, a continuance of time, Ioh. 8.56. Psalm. 25.5. all the time that the temptation lasteth, Psalm. 50.15. As (to day) in the former verse was largely taken: So here.

4. Num. 14.22. It is apparant, that they tempted him many times.

Then he describeth it by all particular circumstances belonging to it.

1. By the place where this sinne was committed, in the wilder∣nesse, where they were subject to innumerable dangers, scarsitie of meat and drinke, to the invasion of wild beasts, compassed with enemies on every side: yet the LORD was as a wall of fire round about them, hee carryed them on Eagles wings, he suffered none to doe them any wrong, but reproved Kings for their sakes. Notwithstan∣ding in this place where they were continually under the wings of GODS protection, they tempted him and provoked him to wrath: as if the Child should scratch the nurses face, when hee is in her armes.

VERSE 9.

2. THe parties that committed this offence, were their Fa∣thers, of whom they much gloried and boasted. Our fa∣thers eat Manna in the wildernesse. God made a covenant with our fathers, that he would bee their God, and they should bee his people. The oracles of God were committed to our fathers. God talked familiarly with our fathers, our fathers were deepe in Gods bookes. If we doe as our fathers did, we cannot doe amisse. I but our fathers must not alwayes bee a rule for us to follow: your fathers tempted CHRIST in the wildernesse, so must not you doe: your fathers resisted the HOLY GHOST, so must not you: your fathers killed the Prophets, your fathers were often ready to stone Moses, so must not you. The Papists at this day are the Iewes Apes: they are likewise wedded to their fathers. Our fathers were of this Religion, therefore we will be of it: our fathers kissed the

Popes feete: ergo. Our Fathers cast off the yoke of CHRIST, therefore wee will doe the same: our fathers would be joynt Savi∣ours with Christ, they would merit heaven, therefore we will doe the like: our fathers worshipped they knew not what, so we will doe.

But Saint Paul gives us a better rule: be yee followers of me, as I am of Christ, 1 Cor. 11.1. If our fathers followed CHRIST, let us follow them, otherwise let them goe alone: thy father drowned himselfe, and wilt thou drowne thy selfe too?

The Father of lights must bee preferred before the fathers of darknesse: the Father of heaven before the fathers on earth. If we delight in antiquity, let us do as the ancient of dayes prescribeth us: let us not dote with our fathers, and goe to hell with our fathers.

Children must bee content to heare of their fathers sinnes, for the better avoyding of them. If any raile of our fathers that bee dead, spew out their poyson against them, disgrace our fathers where there is no cause, or rake up the infirmities of our fathers, a•• out of graves; we have just cause to be moved at it: but if any in the feare and zeale of GOD admonish us of our fathers grosse and notori∣ous offences, that we stumble not at the same stones and breake our neckes as they did; wee are to take it in good part, and profit by it: to that end doth the Apostle here make a commemoration of their fathers sinnes: but doe not you tempt me, as they did.

The quality of their sinne, was a tempting and proving of him: probaverunt: that is causâ curiositatis exquisiverunt an possem facere: Num. 11.18.

God is tempted diverse wayes.

1. If having meanes, we neglect them, fondly flying to the sup∣posed providence of GOD: if CHRIST having a paire of staires to come downe by, should have cast himselfe downe from the pinnacle of the Temple, he had tempted GOD. Many that be sicke, would faine be well, but they are resolute to use no physicke: many would gladly fare well, have sufficient for themselves, their Wives and Children, but they will not labour, nor take paines: that is a tempting of God.

2. Men tempt God, when having had evident proofe and ma∣nifest experience of his wisedome, power, mercy, and goodnesse; yet if they be driven into any streights, and see no present meanes to come out, then they murmure against God, despaire of his provi∣dence, and are ready to exclaime against God. This was the Israe∣lites fault: and thus often times they tempted God in the wildernesse. If they wanted water to quench their thirst withall; then they must needs dye, God was not able to provide them water.

If they wanted bread; So they did likewise, and in a pelting chafe were ready to stone Moses and Aaron. Then they would back againe to Aegypt; then they wished themselves dead: as if the same God, that had miraculously beyond the expectation of men provi∣ded for them heretofore, was not able to doe so still. So when some told them of the walled townes that were in the land of Canaan, of

the mighty Gyants that were in the Country in comparison of whom they were but Grasse-hoppers; then they brake forth into this exclamation; God is not able to bring us into this land; wee and our Children shall perish in this wildernesse.

They had seene with what a strong hand God had brought them out of Aegypt, how miraculously he divided the red Sea, that the waters stood as a wall on both sides till they safely passed over: yet for all that, when they were in any difficulty, then God was no body, of no power or willingnesse to doe for them. This was a vile tempting of God, which highly displeased him.

But there is no reason, why we should thus tempt God, casting off the hope and confidence we have in him. He is subject to no chan∣ges; yesterday and to day the same for ever. Men may change, but God changes not: a man may be strong to day, and weake to morrow; whole to day, and sick to morrow; rich now, and poore afterwards: alive now, and dead a while after: a man may love us this houre, and hate us the next, as Amnon did his sister: therefore we may make a question of the helpe of man. But God is one and the same conti∣nually, not a shadow of turning in him: his arme is never shortned, the welspring of his mercy and goodnesse is never dryed up.

Therefore in all distresses let us trust in him, though all world∣ly meanes fayle us: in sicknesse and health, in poverty and wealth, in death and life, let him be our pillar to leane upon. The Prince that would not believe the plenty, that GOD had promised, was troden to death, 2 Reg. 7.17. and the carkasses of these men that thus tempted God, fell in the wildernesse: therefore let us beware of incredultie. As Faith is the best vertue: so infidelitie is the grea∣test vice. CHRIST could doe nothing among his owne kins∣folke, because of their unbeliefe. Shall any thing bee impossible with God? Indeed, that which he wills not, that he cannot doe: it is his will that CHRIST in respect of his humanity should be in heaven, till the day of judgement: therefore he cannot doe this, make his body to be here on the earth. The Papists set Gods omni∣potency on the tainters, and stretch it too farre, as some bad clothi∣ers deale with cloath.

But if God have once given us his faithfull promise to doe this or that, let us believe it, though all the world say nay to it. God had promised to bring them into the land of Canaan, though there were never so many blockes in the way, they should have depen∣ded on this promise. So God hath promised us the kingdome of heaven: feare not little flocke, it is your Fathers pleasure to give you the kingdome, Luke 12.32. though now and then through weakenesse we fall into sinne, though Satan and his instruments rage, though we be sicke, dye, be buryed, our bodyes consumed to dust and ashes, yet let us certainely know wee shall have this kingdome.

This is amplified by an excellent meanes which they had to pull them out of this infidelity: which was a continuall view and contemplation of the wonderfull workes of God: although they

saw my workes, in the Hebr. they saw the Aegyptians drowned in the red Sea, and themselves safely walking through it, they saw the cloudy pillar, conducting them day and night; water gushing out of a stonie rocke; Manna descending from heaven, that the clothes on their backes and shooes on their feet did not waxe old many yeares together, they might have felt with their hands the power and goodnesse of GOD protecting them; yet they would not be∣lieve in him: whereas the sight of Gods former workes should strengthen our faith in all future calamities. That use did David make of the workes of GOD. The LORD delivered mee from the clawes of the Beare, and pawes of the Lion: therefore hee will deliver mee from this Philistim. GOD was gracious to mee in such a sicknesse: therefore hee will be in this. GOD provided for mee when I was a child and could not shift for my selfe: therefore hee will provide for me being a man growne. GOD preserved mee in such a plague and pestilence, therefore I will depend on him still: when I was in such an extremity, GOD helped me; therefore he will helpe me still. God delivered England in the yeare one thou∣sand five hundred eightie eight, therefore if England serve him, hee will deliver it still.

When Queene Elizabeth, the mirrour of the world, was taken away, we looked for a wofull day; yet God gave us a joyfull day after it: therefore alwayes let us trust to him: let the sight of his wonderfull workes dayly before our eyes, be as oyle to nourish the lampe of our faith, that it never dye.

The last circumstance appertaining to this sinne, is the time how long it continued, they tempted and proved him 40. yeares, though they saw his workes. These words in the Hebr. are coupled with that which followeth: 40. yeares was I grieved with that generati∣on. Yet there is no jarre betweene Paul and David: for these two are convertible, and depend the one on the other.

They be both true: they tempted God 40. yeares, and he was grieved with them 40. yeares. If they tempted him 40. yeares, then he must needs be grieved with them: and if God was grieved with them 40. yeares, then they tempted him so long, so that the one cannot be separated from the other.

They dwelt in this sinne a long time, and would not bee plucked out of it.

VERSE 10.

THe punishment of the sinne. Gods wrath was kindled a∣gainst them. In the end, after hee had borne the burden of their sinnes many yeares together, his wrath did breake out against them for it. They were irksome and tedious to me. I could beare them no longer, after that I had striven with them fortie yeares—when there was no remedy, I cast them off.

God is grieved similitudinariè.

That rebellious, that obstinate generation. Hee was not grieved with their Children, but with them. The Children doe not smart for the fathers faults, if they make not their fathers sins, their own sinnes. Their Children went into the land of Canaan, though they did not.

Least it should seeme to be a griefe or anger without reason, he shewes the equity of it: they were a blind, ignorant and perverse people, that would not heare mee; therefore I was worthily grie∣ved with them.

They are a vagrant and wandring people, straying out of the way. He doth not say, they have erred; but erre: continually er∣ring: ever. Not in their outward lives and conversations only, but in their heart, which carryeth the whole man after it: there hee points, out the fountaine of this sin: the corruption of their hearts. If the heart be blind, the whole man must needs be blind.

Wayes, that is my lawes and commandements. These bee the wayes wherein wee ought to walke: or, my workes: quia per ea ad nos venit, to impart his benefits to us, and to open himselfe to us. They had meanes enough to come to the knowledge of my wayes: my servant Moses and others were ever teaching of them, but they willingly continued ignorant, and would not know my wayes. For this cause I have cast them off; this is that corruption which is in us all by nature: an ignorance of the will of God, that carries us from Gods wayes to the Devils wayes, Ephes. 4.17, 18.

Yet there is in men a double ignorance: the one is simplex & in∣sita, the other is composita & affectata. All by nature erre and are drowned in ignorance. Paul saw at Athens an inscription on an Al∣tar, ignoto deo: but many of them, if God send the candle of know∣ledge amongst them, skip for joy, and imbrace it with both armes. Others, though they live in those places, where the light shineth be∣fore their eyes, where there is continuall preaching, yet they remaine ignorant still; some through carelesnesse and negligence not regar∣ding it; others even upon will and stomacke, they close up their eyes, and will not see the light. Such were many of these Israelites, they would not know the wayes of God. A fearefull thing to live in the Church where God is preached, and not to know him.

VERSE 11.

WHereupon God proceeds to a definitive sentence against them: which he ratifieth with an oath.

Seeing they be such an obstinate people: hee doth not say, but sweare, not in sport and merriment, but being much mo∣ved, hot and angrie against them for their sinnes.

If they shall enter. Constructio est defectiva, ad modum irati, qui truncat verba sua: it is a passionate speech, when a man is so moved, as that hee cannot bring forth his words: an usuall Aposiopesis. Something must be supplyed, If they shall enter into my rest, let mee be counted no GOD, let mee never be believed hereafter. The sup∣pressing of these imprecations, doth argue that they should bee sel∣dome used by us. So did Abram, Gen. 14.22. Christ, Mar. 8.12. Saul, 1 Sam. 14.44. whereas we in our anger cannot containe our selves, but furious speeches come by and by out of our mouthes. If I be not even with him, I pray God I may sinke where I stand, never enter into the kingdome of heaven, &c. We should not be so rash in producing of them.

God, as ye see, sweares, so may wee doe: if we could keepe our selves within those limits, that he did.

1. God sweares seldome: the Scripture doth not bring him in swearing often: at every word, as we doe.

2. When God sweares, it is by himselfe, by no creature: wee sweare by bloud, wounds, fire, bread, cheese, &c.

3. It is a matter of weight that makes God sweare: he doth not sweare upon every trifling occasion, as wee doe: it was a matter of importance that made him sweare now, even the establishing of his justice, that men should beware how they provoke him by their sinnes.

4. God sweares not rashly in heat and choller, as wee doe: if our bloud be stirred, then wee sweare vengeably. Though it be here said, hee sware in his wrath, yet it was a just and advised anger; not a cholericke furie, as ours is.

There bee two things that make God sweare: the one is the confirmation of his mercie, and gracious promises to his Children; Hebr. 6.17.

The other is the strengthning of his justice, and threatnings a∣gainst the wicked; as in this place: and let us beware when God sweares. If the King doe not only say, such a man shall dye, but sweares to it, then there is little hope of life for him. God hath not only said but sworne, that all contemners of his word, that harden their hearts against it, shall perish eternally. Therefore there is no dallying, let us looke to it.

An horrible sinne that wrings an oath from God.

It is called, his rest, because he in his eternall counsell prepared

it for them, and promised it to them long agoe: and it was he that brought them into that rest.

This rest is double. 1. The Land of Canaan, which is called a rest in regard of their continuall toyles and turmoyles in the wilder∣nesse, where they were alwayes molested with flitting up and down: but when they came into this land, they should rest. Heere they rested under their Vines and Figtrees: hence it hath the name of rest. 2. By it also is meant the Kingdome of Heaven, where wee shall rest with Abraham, Isaac and Iacob for ever. Now were all they that dyed in the wildernesse, excluded from that rest too? no. Moses never came into the Land of Canaan: yet he came into the Kingdome of Heaven. I dare not say, that all that were over∣whelmed with the flood, went to hell; nor, that all were deprived of the celestiall Canaan, that missed of the earthly: but the wicked persisting in their sinnes without repentance, undoubtedly lost both.

The cause why they were deprived of this rest, was their stub∣borne contempt of God, in his Servant Moses speaking to them from time to time. He perswaded them by a true and lively faith to depend upon God, assuring them, that as he had promised them the Land of Canaan, so, what difficulty soever came, he would one day put them into a peacefull possession of the Land: but they would not beleeve it: when any thing crossed them, then they would goe to Aegypt againe. Therefore let us take off that sinne, that we be not partakers with them of the punishment. As Christ said, behold a greater than Salomon is heere: So say I of the ministery of the Gospell, a greater than Moses is heere.

If the ancient Israelites lost the land of Canaan, and some of them the Celestiall Canaan too, for despising Moses, and for murmuring against him and grieving him: how shall we escape that contemne Christ, the Apostle and High Priest of our profession, which is so farre greater than Moses, as the Sonne and heire of the house, is a∣bove the servant in the house?* 1.79 Christ spake by Saint Paul and the rest of the Apostles in their time, and he speaketh by us, which are His Ambassadours at this day: therefore harden not your hearts a∣gainst his preaching, least he shut you out of his rest, but reverently embrace his preaching, let Christ enter into your hearts by His Word and Spirit; that ye may have rest and peace of conscience in this life; and be received up into his everlasting rest where ye shall never be molested any more, in the life to come.

Now followes the application of the former testimony: where∣in. 1. A naration of the use, that we are to make of it. 2. A further declaration or exposition of it, à 16. to the end. In the use. 1. An admonition. 2. A reason. In the admonition. 1. A disswasion from the poyson of infidelity, that was the bane and destruction of the Israelites. 2. A perswasion to a mutuall exhorting and stirring up one of an other: which may be a counter-poyson against infide∣lity. In the disswasion, the manner, and the matter of it.

VERSE ••••

1 FOr the manner, he gives them a caveat to take heede of it. See to it; it is a dangerous vice, therefore beware of it.

2 Hee drawes them to the embracing of this caveat, by a loving title given to them. One brother should be carefull of the good of an other: I count you as my brethren in the Lord Iesus, having all one Father, and one elder brother, Christ Iesus: therfore I could not but in love give you this watchword.

And what is the substance of it? whereof should they take heed? sooner, or later: at no time they must forsake Christ. There is no time for them that be on the Sea, to make shipwracke, especially when they bee neere the haven: you have begun long agoe to give up your names to CHRIST; continue with Him, and forsake Him at no time.

In any of you. For mine owne part I love you all, and would be loath that any of you should perish.

What? he doth not say, an evill eye, an evill tongue, an evill hand, but an evill heart: that is the fountaine of all.

And least they should be ignorant, what kinde of evill heart hee meaneth, hee addeth of infidelity, that is, according to the Hebrew phrase, an evill unfaithfull heart, that is possessed with infidelity, as the hearts of the Israelites were.

What to doe? what will infidelity cause us to doe? it will pro∣duce a lamentable effect, if we looke not to it: it will make us depart from the living God: to leave His campe and to goe to the enemies campe; that is the nature of the Word.

From whom? from God to men; from him that liveth for ever, to them that continue but a while: this is the horrible sin of infide∣lity; these fruites it hath, therefore let it be eschewed by us all.

The conjunction 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Verse 7. is to be referred hither, as if all the rest had beene included in a parenthesis. Wherefore as the HOLY GHOST sayd to them of old time: so say I to you now; beware that the same unfaithfull heart bee not in you that was in them.

1 Heere we are taught, that we of the new testament, must make use of the examples that bee in the old. Whatsoever things were written afore time, were written for our learning. Rom. 15.4. Hence it is that Noahs flood, wherein the whole world was drowned, that the destruction of the Sodomites, the overthrow of Tyre and Sydon, Lots Wife, and such like are mentioned in the writings of the Evan∣gelists and Apostles: and Saint Paul in this place will have them to beware of infidelity, which was the overthrow of their fathers. We reade the Scriptures cursorily, to be acquainted with the History, that we may be able to talke of it: but we make not that profitable use of them for the reformation of our lives, as we ought to doe.

If any in the time of the Law have beene punished for any sin, let us take heede of that sin.

2 Whereas the Apostle chargeth us especially to take heede of an evill and unfaithfull heart; it gives us to understand, that every Christian is to looke most carefully to his heart. It is good to set a watch over our eyes, hands, feete, tongues, but chiefely for to set a watch over our hearts: Keep thy heart with diligence, omni custodia.* 1.80 The heart carries all the body, as the great wheele in a clocke doth the whole clocke: therefore let us all have an eye to it, that it bee in good temper. Out of the heart come Murders, Adulterie, all kinde of mischiefes: therefore let us take heede to our hearts. It is a folly to goe about to stop the streame, if the fountaine remaine unstopped. A beautifull apple is not worth a straw, if it be rotten at the Core. The roote of the tree is especially regarded by every good husband, that there be no wormes in it: otherwise it is a folly to looke to the branches. Let us that be Christians, sift and examine our hearts, let us labour to purge and clense them: especially, let us take heede, that the worme of infidelity, which will cause us to depart from God, be not breeding in them.

That is the maine point that he aymeth at. Infidelity is a grie∣vous sin. As faith is the greatest vertue: so infidelity is the greatest vice. Christ could doe nothing among His owne brethren, for their unbeliefe sake: Matth. 13. ult. Infidelity is a barre to keepe out Gods blessings. Our Saviour after His Resurrection reproved the eleven Apostles, for their infidelity. Marke 16.14. The Holy Ghost shall rebuke the world of sin, because they did not believe in Christ: Iohn 16.9. The Iewes were cut off for their infidelity, and we that bee Christians stand by faith. Rom. 11.20. The noble man that would not believe Gods promise, was trodden under feet in the gate: 2 Reg. 7.17. The ancient Israelites whom God brought with a migh∣ty arme out of Aegypt, perished in the wildernesse for their infidelity, and never set a foote into the promised land. Therefore take heed, there be not in any of you an unfaithfull heart: shall we not believe God? shall we make him a lyer? hath he said it, and shall He not do it? Let us not upon the sight of every difficulty murmure against God, as the Israelites did, and cast away the hope wee have in His mercy and power; but let us at all times, and in all extremities trust in Him.

Let us never depart from Christ Iesus, which is the high and li∣ving God, as the Israelites did. Will ye also goe away, sayd Christ to his Apostles? no, sayes Saint Peter, in the name of the rest. Lord, whither shall we goe? thou hast the words of Eternall life. There is no name under heaven, whereby we can be saved, but the name and power of Christ. Therefore let us not depart from Christ to Moses, to circumcision and other Iewish ceremonies, to seeke salva∣tion by the observation of the law: but as wee have begun to fight as Souldiers under Christs banner; so let us continue fighting to the end. Let us never depart from this our Captaine. Let not the

assaults of Satan, the allurements of the world, honour, riches, pre∣ferment, let not the sweet pleasures of the flesh carry us away from Christ; but as faithfull souldiers let us continue with Him to the end: If we goe from Him, we depart from our owne life, and throw our selves into death and destruction. Therefore let us tarry with Him: Let us believe this our Prophet, and never depart from Him.

VERSE 13.

NOw as a Sovereigne remedy against infidelity and hardnesse of heart, he prescribeth a mutuall exhortation unto them, that will be as a trumpet singing in our eares, to keepe us out of the sleepe of sin.

Call one to another, as Souldiers doe in the battell. Still hee per∣sisteth in the same metaphor. As souldiers when they be in the fight and conflict, call one to another, saying, ô be of good cheere, play the men, start not aside, cleave to your company, be not afrayd of enemy, the victory shall be ours: So we, that be CHRIST's Souldiers, must stirre up and provoke one another. Cast not off your confidence that ye have in CHRIST, let neither Satan, nor any of his instruments pull you from Christ, the author and finisher of your salvation; be not faint hearted, but hold out to the end.

This mutuall exhortation one of another is amplified three kind of wayes: 1. By the time, when it is to be performed. 2. By the occasion, which is not to be neglected. 3. By the end, for the which it is worthy to be practised. The time, when, is not once or twise, but, daily. 1. We are forgetfull of heavenly matters: therefore we have need to be put in mind of them every day. 2. We are dull and slow in practise of them, lazie horses that will scarcely go, ther∣fore we must be put forward with the spurre of dayly exhortation. As Christ sayd concerning the forgiving of our brother, that wee must forgive him 77. times: so it may be affirmed of the exhorting of our brethren, we must exhort them 77. times: we must be con∣tinually exhorting them. Many thinke if they have called on their brethren once or twice to pray, to goe to Church, &c. they have done their duty. I have told him of it often, I will speake no more to him of it: I but thou must exhort him every day. That which is not effected to day, may be effected to morrow: gutta cavat lapidem, non vi, sed sape cadendo. Therefore exhort him every day: if thou doest no good on him, yet he is left without excuse, and thy reward is with God.

2 To this duty of exhortation he stirreth us up, by the opportuni∣ty of the time, which he wishes us to lay hold of. What is this day? Some interpret it of the time of the Gospell, which hath the name of day, in regard of the great light that is in it: whereas the

time of the Law may be compared to the night in comparison of it. But I take that to be curious. Others expound this day to be the whole course of our life, which in respect of the brevity of it is termed by one Diecula. While our life lasteth, which is but short; let us exhort one another. That is good counsell; yet I take it not to be the direct meaning of the place. By day he meaneth that gracious time wherein God stretcheth forth his armes to us in the ministery of his Word, to call us unto his Kingdome.

We are to take the opportunity offered to us, and not let it slip: walke, while yee have the light, while our peace lasteth: that we may conveniently goe one to another, while we have the Scripture a∣mongst us, whereby we may learne how to exhort one another; while GOD speaketh unto us by His ambassadours, from whose mouth we may have instructions for a wise execution of this duty: while the candle of truth shineth among us, let us be carefull to ex∣hort one another, in these peaceable dayes, in this flourishing time of the Gospell; let this Christian duty be performed by us all.

3 The third is the danger that will ensue, if exhortation be omit∣ted: hardnesse of heart will grow, and so our brethren shall bee in∣cureable. The which hardnesse of heart is amplified by the efficient cause of it, the deceitfulnesse of sinne, carrying us like a thiefe out of the way and leading us to destruction, that is the nature of the word.

There be many to deceive us. 1. We deceive our selves.* 1.81 Iames 1. 1 Iohn 1.8. 2. The Divell that sly serpent deceiveth us. 3. Sin de∣ceiveth us: and that she doth three kind of wayes. 1. by putting on the visard of vertue. Adultery is but a tricke of youth: a sweet sin that may easily bee borne withall: covetousnesse is but thrift and good husbandry, every man must have a care of his owne estate: swearing is the part of a Gentleman, of a generous and heroicall spirit; they be nice fellowes base minded men, that will not sweare, there is no life in them: drunkennesse is good fellowship, they be misers that wil not spend a penny in an Ale-house, we mault-men are the only companions in the world. Thus we are coosened by sin.

2 Sinne deceiveth us by shrouding it selfe under the coate of Gods mercy. But let us not be so afrayd of sin. God is mercifull, he will wincke at such light sinnes as these be; we shall never be called into GODS counting house for them: whereas he is a severe punisher of sin, even in his owne children.

3 Sinne deceiveth us by custome in sinning. Many sins at the first we were afrayd to commit, our consciences checked us for them: but in processe of time being inured to them, we commit them without feare or shame. A custome in sinning makes sin at the length seeme to be no sin. The children of the Lacedemonians being used to stripes, had no feeling of stripes: and after we have beene used to sin, we have no sence or feeling of sin. Thus especially we come to be hardned through the deceitfulnesse of sin, our owne consciences feared up with an hot iron. Therefore for the avoyding

of this, let us exhort one an other dayly, that the fire and heat of ex∣hortation may cause our hearts to melt, and so keepe us from being hardened through the deceitfulnesse of sin.

Exhortation, if it be used in time, will be as a trumpet to waken our selves and others out of sin. Saint Paul and Barnabas went from towne to towne, exhorting the brethren. Acts 14.22. Exhort one an other, and edifie one another. 1 Thes. 5.11. have compassion on some, putting difference: and others save, with feare pulling them out of the fire. Iude, verse 22.23. But alas this duty is neglected: every one for himselfe, and God for us all. Am I my brothers Keeper? I will looke to my owne soule as well as I can, what have I to doe with my brothers soule? Let not us that be Christians, have such a thought in us. Let us as the Scripture willeth us, exhort one an other dayly, labour to preserve one an other from being hardned through the deceitfulnesse of sin, and let us be as Bells to toll one another to the Kingdome of Heaven, that we and our brethren glorifying CHRIST in this world, may be glorified with Him in the world to come.

VERSE 14.

THe reason of the Caveat is taken from the common estate and condition of Christians: which is illustrated by a con∣dition carefully to be observed by them.

They that are partakers of one Christ, and of one Saviour, ought to have a care of the Salvation one of an other, and labour by the cable-rope of exhortation to pull one an other out of sin: but we that professe the Gospell are partakers of one Christ: therefore let us exhort one another, and save one an others soule.

One member must respect an other. If the foote be ready to fall into a ditch, the hand must pull it up. We are members of the same body, whereof Christ is Head; therefore we should keep one an other from the pit of sin. They that be brethren, that have one Father and Mother, should be jealous of the good estate one of an other. We are brethren in Christ, he is the elder brother to us all: therefore let us have a tender care of the salvation one of an other. As we are partakers of Christ, so let us participate the grace which we receive from Christ, one to another. They that passe not whe∣ther their brethren sinke or swim, goe to heaven or to hell, doe argue that they have no portion in Christ: for if they had, the preservati∣on of all Christians would be deare unto them. Let us exhort one an other daily, because we are partakers of Christ.

Here likewise wee behold the singular dignity of Christians: they are partakers of Christ: they are Christ's partners and fel∣lowes. There is a mutuall participation betweene Christ and us: he partakes with us of flesh and bloud, he takes the load of our sinnes

on his back and beares them for us: and we partake with him in all his benefits. There is nothing that Christ hath, but we have part of it: his wisedome, holinesse, his righteousnesse is ours; yea his kingdome is ours. We are heyres, yea coheyres with him of his kingdome. As the man at the day of marriage sayes to his Wife, with all my worldly goods I thee endow: so the Lord Iesus our Husband, that in mercy hath married us to himselfe, endoweth us with all his goods: by reason whereof being poore of our selves and worth nothing, we become exceeding rich. Christ is ours, death, life, the world is ours. O unspeakable prerogative vouchsafed to dust and ashes. Let us walke worthy of this honour whereunto we are advanced: being Christs partners, let us not be the Devils part∣ners. Let us not partake with the Devill in sinne, in blaspheming the name of GOD, contemning of his Word, in pride, malice and other abominations: but as we be partakers of Christ, so let us parti∣cipate of Christs vertue. Let us be holy as he is holy; humble, as he is humble: let us contemne this world with all the vaine pleasures that bee in it, as hee did. What fellowship is there betweene CHRIST and Belial? If CHRIST be ours, let not the Di∣vell be ours.

This is good newes: we are partakers of CHRIST, therefore we may sleepe soundly on both Eares, we need take thought for nothing? Not so: such a thought cannot be incident into Christs partners; for we be partakers of Christ, if we hold, &c. All inter∣preters with one consent referre this to faith: and indeed it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hebr. 11.1. the beginning of that lively faith, hope and confidence, that we have in him, which is as a sure foundation, that cannot be shaken.

I do not deny, but it is a good sence: yet without any circumlo∣quution or violence offred to the words, it may fitly be translated, if wee hold fast the beginning of the subsistence and being that we have in him. For Hypostasis most properly doth signifie a subsistence, ac∣cording to the etymologie of the word.

If as we have begun by faith to have a being in Christ; so wee hold fast this our being to the end, growing up daily in him, till wee come to a perfect age in Christ Iesus.

Christians must not needlesly doubt of their salvation. Why doubtest thou, ô man of little faith? as Christ hath promised to us a kingdome, so hee will undoubtedly performe his promise: for there is not in him a shadow of turning. We must say with Paul, I am perswaded, neither life nor death shall bee able to separate us from the love of CHRIST.

Yet we must distinguish between faith and presumption. Chri∣stians must not set all at six and seven: be not high minded, but feare. Blessed is the man that feareth alwayes. A Child may feare to dis∣please his father, and yet not doubt of his fathers love.

As we have begun in Christ so let us continue in him. Yee are they that have continued with me in my temptations, therefore I ap∣point

to you a kingdome, Luk. 22.28. Be thou faithfull to the end. Let us hold fast to the end, the beginning of our subsistence in CHRIST. Remember Lots Wife: She begun well, but ended ill. So runne, that yee may obtaine: runne not your selves out of breath at the first: never leave running till yee have the gole of eternall life. We have begunne in sound and pure Religion, let us not end in prophanenesse, in Atheisme, in Brownisme and Anabaptisme. Let us hold our beginning fast, and continue with CHRIST to the end: let neither the slie temptations of Satan, nor the sweete allure∣ments of the flesh, nor the dangerous baites of the world, nor the stormy tempest of persecution, if it should arise hereafter, cary us from CHRIST, but let us hold fast the beginning of our being in him, and remaine firmely engraffed into him to the end.

VERSE 15.

WHy? what is that end, to the which wee must hold out? even so long as yee live, and GOD speakes to you in the Ministery of the Gospell: While it is said: for that voice spoken to the Israelites appertaineth to us. So long as the voice of God soundeth to us in the trumpet of the Gospell, let us hold fast that being that we have in CHRIST: take the time, while the time serveth.

VERSE 16.

SO much of the Application of the testimony, of the caveat and the reason, whereby it is enforced. Now let us come to the commentary and explanation, that the Apostle maketh of it. In this he expoundeth foure branches of the testimony.

• 1. Who they were, that provoked God to anger.
• 2. Who they were, with whom God was angry.
• 3. Who they were, which by oath were excluded out of his rest.
• 4. The cause why they were excluded.

In the latter end of the fifteenth Verse he made mention of the provocation:

First of all he shewes who they were, that provoked God.

They that provoked him to anger are described.

• 1. By the number of them: they were some, not all.
• 2. By a gracious benefit contemned by them, namely the word preached: when they heard, that is, Almighty God speaking to them by his servant Moses.

Whereby wee are given to understand, that one of the greatest things that provokes the wrath of God, is the contempt of his Ma∣jesty in the preaching of the Word. When they heard, they pro∣voked him to anger: therefore take heede how yee heare: if ye de∣spise the messengers, by whom God speaketh, if ye regard not their word, God will be mightily offended with you.

They made God bitter against them.

Furthermore whereas he saies some, not all, it teaches us that the word of God is never without some fruite: some or other profit by it. The thorny ground, the stony, the ground by the high way side received not the seed, yet some good ground received it, and brought forth fruit. When the booke of the Law was read, the hearts of all that heard it, were not hardned. Iosiahs heart melted at it. The great∣est part of the assembly at Athens, the wise and learned Philoso∣phers mocked at Saint Paul, when he preached Christ, and the resur∣rection: yet some believed at his Sermon, as Dionysius: amongst the women to whom Saint Paul spake, one Lydia believed. Let this encourage us that be Christs Ambassadours: our labour is not alto∣gether fruitlesse, we shall carry some sheaves or others into the barne of the Kingdome of heaven. Though many in a towne, where the word is preached, provoke God to anger, they heare, and regard it not: yet some there be in whom we may rejoyce; and though there were none, yet our reward is with God. A fisherman is to bee commended for his painefulnesse in his calling, though he get never a fish: So God will reward us His Spirituall fishermen: though we should not catch one fish in the net of the Gospell; yet for the most part there be some in the worst towne that is, that profit by the ministery of the Word: these some though they be few, shall be our crowne of rejoycing at the latter day. Againe, heere we see the estate of the Church militant: the bad are alwayes mingled with the good, Cockle and Corne in the field, chaffe and wheat in the barne floore. In this house there be earthen, and golden vessels. In the Church triumphant no uncleane thing; all dogs, enchanters, &c. stand without, and are not admitted in: but in the militant Church, there be many dogs, prophane persons, as Esau was: there is a Cain, as well as an Abel; a Saul, as a David; an Ishmael, as an Isaac; a Iudas, as a Peter; neither let us be discouraged at it.

It hath been so from the beginning, and it shall be so till the day of judgment, when Christ shall come to purge this floore of his. Moses, whom God used as his hand to carry them out of Aegypt. God will not have those famous instruments to be buried in silence, whom he hath used for our good: the sword of the Lord and of Gideon. S. Paul thankes Priscilla and Aquila: and heere an honourable mention is made of Moses, though he were dead long agoe. We in England were lead out of the Spirituall Aegypt of blindnesse, superstition and ignorance by Queene Elizabeth and other good Princes of worthy memory: therefore let them bee remembred still with thankes∣giving to GOD.

VERSE 17.

SEcond branch: with whom he was grieved, in the ninth verse, the terme of forty yeares was annexed to their tempting of God: heere the time that God was displeased with them. But we have shewed that this is all one.

They with whom God was grieved, are set forth, 1. By their action. 2. By their passion. 1. By that which they did. 2. By that which they suffered.

That persisted stubbornely in their sinnes, and would not be re∣claimed from them. GOD is displeased with none, but with them that sin against Him: He strikes not as a blind man, every one hand over head, that comes under his reach; all is fish that comes to his net: he is angry with a godly man, as well as with an ungodly man. The Sodomites were destroyed: but Lot was saved. Sinne not: and though thou dwellest amongst sinners, yet GOD will not powre downe the Vialls of His wrath upon thee: the soule that sinneth shall surely dye.

2 By that, which they suffered. Whose members. The parts put for the whole: yet the word (members) is very emphaticall. Come into a field where a sore battell hath beene fought, and you shall finde heere a legge, and there an arme, one member in this place, an other in that, which is lamentable to behold: So their members were scattered in the wildernsse: some lay in this place; some in that. They fell: some one way, some another. Some devoured by wild beasts: some stung to death by Serpents▪ some the earth swal∣lowed up quicke: some swept away with the pestilence. They all fell in the wildernesse by one death or an other: namely, all the im∣penitent sinners. It is to be restreined to them; for Moses and Aaron and sundry others are to be exempted. Gods wrath was not thus ex∣treamely kindled against them. All those that dwelt in their sinnes, fell thus in the wildernesse.

The consideration of these temporall plagues inflicted on sinners, should scare us from sin: the water wherewith the old world was drowned; the fire and brimstome, that consumed the Sodomites; the casting of Iezebel that filthy strumpet out of a window, and the eat∣ing of her by dogs; the hanging of Absalom by the haire of his head, the fal of the tower of Siloam upon eighteen persons, and the falling of the carkasses of the Israelites in the wildernesse. Though we feare not hell, because we see it not: yet let us feare the arrowes of GODs wrath which he may shoot at us in this world, and pierce us through. If ye will not feare him, because he can kill the soule, which is the greatest: yet feare him, because he hath infinite wayes to destroy your bodies. He can make the French Pox to eate up the body of an Whore-monger: He can make the body of an ominous and mali∣cious person to consume away to the very bones: He can wash away

the flesh of a drunkard: He can give all our bodies, if it please Him, as foode to the foules of the ayre: he can make them to lye rotting on the earth, and not to have the honour of buriall, as Iezabel and these in the wildernes, but make us to be buried, as an Asse is buried, as it fell out to Iehojakim. Therfore in respect of these bodily punish∣ments at least let us feare God, and take heed of displeasing him.

VERSE 18.

THE third branch: who they were, that God by an oath ex∣cluded out of his rest: he sayth not, to whom spake he? that would not be perswaded by all the heavenly Rhetorique he used, but still persisted in their sins. He doth not say, them, that heard him not: they gave him not the hearing, as we saw before; but because they obeyed not, they were shut out of his rest. Obedience is better then Sacrifice. Hearing is good: to heare many Sermons is a good thing: but to obey that which we heare, is better. Not every one that saith, Lord, Lord, but he that doth the will of my Father, shall en∣ter into the Kingdome of Heaven. Mat. 7.21. Christ shall come from heaven, to render vengeance to them that obeyed not the Gospell. 2 Thes. 1.8. The ancient Israelites were banished out of Gods rest, be∣cause they obeyed not His voyce. I was not disobedient, sayes Paul, to the heavenly vision. Let us by their example learne to obey God, that we be not excluded out of His everlasting rest.

VERSE 19.

IN the last place he poynteth out that maine and capitall sin, for the which they were debarred this rest: and he introduceth it in Emphaticall termes. In the Greeke, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a conjunction copula∣tive, but often it hath the force of an illative, as 1 Cor. 15.21

It is as cleere as the noone day, we may behold it with our eyes. Not, that they would not; it may be they had a minde to enter in∣to that rest, but could not: why? what barred them out? unbeliefe. Infidelity is a grievous sin. The Noble man on whose hand the King leaned, was troden under foote in the gate, because he believed not the Word of the Lord. If the Lord would make windowes in heaven, might this thing be? it cost him his life for it.* 1.82 The ancient Israelites were heere excluded out of the Land of Canaan, and many of them out of the Kingdom of heaven too, because of their unbeliefe. Can God give us flesh to eate? can he prepare a table for us in the wildernesse? thus they mooted on Gods power, and called it into question: ô the townes of the Land of Canaan are walled up to heaven: the inhabi∣tants are Gyants, we as Grashoppers in comparison of them. Can God bring us into this land? for that cause they entred not into it: therefore let us labour to pluck up this bitter roote of infidelity out of the hearts of us all.

Neverthelesse, it is the proper vice of this age, it reigneth exceed∣ingly among the professors of the Gospell: we believe neither Gods threatnings, nor His promises. God saies, whoremongers I will Iudge: a poynt for his judging, we will be whoremasters still. God resisteth the proud: yet we will be proud men still. Every tree that bringeth not forth good fruite, &c. We reade of no hurt that Dives did to Laza∣rus: hee did not set his dogges on him, nor cudgel him from his gate, yet because hee did no good, hee fryed in Hell: wee will not believe this: for all that, wee will keepe that wee have to our selves, and doe no good with it. The curse shall not depart from the house of the swearer: yet we sweare still: we laugh in our sleeves at the threatnings of God. And as for his promises, we believe them not. God hath promised us a Kingdome, where, though we be con∣sumed to dust and ashes, yet we shall rest with Christ for ever: yet we believe not this. A Bird in the hand is better then two in the bush. We will not leave our earthly pleasures in hope of this Kingdome. Our unbeliefe is in a manner as great as theirs: therefore God may worthily shut us out of his rest. But let us remove this infidelity out of our hearts. This is the time of the yeare that we remoove tenants out of houses: unbeliefe is a bad tenant, that will not onely pay us no rent, but will also rend Gods Kingdome from us, hath dwelt in the houses of our hearts many yeares together: let us now at length give him a remoove, thrust him out of doores: let us be∣leive God in all his sayings in this life, that we may rest with him in his eternall Kingdome in the life to come.

CHAP. 4.

IN the former Chapter he excited us to a reverend attention to Christ, the Doctor and Prophet of the Church, by a fearefull example of the wrath of God, that fell upon the ancient Is∣raelites, for hardning their hearts against his voice and contemning him: for this cause they were excluded Gods rest.

Now in the beginning of this Chapter he makes a more large and evident application of that example to us in the time of the Gospell, wishing us not to tread in the steps of the rebellious Iewes, least we drinke of the cup of Gods wrath, as they did.

This Chapter divides it selfe into two branches.

1. The remainder of Christ his prophesie, to Verse 14.

2. A transition to his priesthood. In the remainder, the for∣mer example is applied to us. In the which application wee have, first a dehortation from incredulitie, which was the barre that kept them out of God's rest, to Verse 11. 2. An exhortation to a diligent studie to enter into that rest. Touching the former, 1. A propounding of the dehortation. 2. A preventing of an objecti∣on, that might bee made against it. In the propounding of it, 1. The substance of it. 2. A reason whereby it is strengthened.

The substance of it is comprehended, Ver. 1.

VERSE 1.

SEeing we have such a terrible example of Gods wrath in the an∣cient Israelites, which for their unbeliefe and contumacie were shut out of Gods rest: let us being subject to the like frailety, and as little able of our selves to stand as they, let us feare that we fall not as they did.

What is it; that we must feare?

Least any of us should seeme to come short of his rest: for there is no time to sin, and goe to hell, in our youth or elder age.

How? lest the promise being left, cast behinde our backe and not regarded: the cause of infidelity is a carelesse neglect of God his promise.

Where read we of any promise made of entring into his rest? we read of a commination or threatning, that some should not en∣ter into it: but in the former testimony there was contained no promise. True: not directly, yet indirectly and by necessary conse∣quent: for if God sware that they should not enter, which disobey∣ed him, then a secret promise was included, that the faithfull and obedient should enter in: therefore let us feare, least forsaking this promise, of entring into his rest, &c.

Any of you. For I love you all, and would be loath that one of you should perish.

Seeme: not simply say, be deprived. Some thinke the Apostle so speaketh, that he might not exasperate the Iewes: which would have taken it in great snuffe. Therefore he sayes, if any seeme— but that word may have his force. Seeme, and that worthily, even in the judgement of all the world, by neglecting so great salvation to be deprived.

To come short. The word is very significant. To be left behind. If among them that travell by the way, some being weary of the length and tediousnesse of the journey, slacke their pace, sit downe and will make no hast, the rest enter into the towne or City to the which they travell, but they are left behind. So if we goe not on cheerefully in the way, following God calling us, that leadeth us to the celestiall Canaan, we shall be left behind and not enter in, we shall come tardie, as the five foolish Virgins did: as fainting and loitering travellers are wont to doe, and so never come to the journeys end: therefore let us look to it, the danger is great.

In the substance of the dehortation is commended to us an holy and religious feare, which we must carry in our hands, for feare of falling. This feare is amplified by the object whereabout it must bee occupied, and the danger that will ensue, if wee let goe that feare.

Must we that be Christians feare? It may seeme not, Luk. 1.74. Rom. 8.15.

For the determination of this yee must know, that there is a foure fold feare: mundanus, servilis, initialis, & filialis. This filiall feare is not a boysterous winde to shake the pillar of the certeinty of the Salvation of Gods Children, which in respect of God our Sal∣vation is sure: our life is hid with God in CHRIST, Col. 3.3. yet in regard of our owne weakenesse and frailety, we must feare all the dayes of our life. Though a Souldier make sure of the victory, yet he must not rush into the battell unarmed, nor be carelesse of him∣selfe, he must feare the Pikes, Swords and Pellets of the enemy, and be carefull to avoyde them. Though a wayfaring man make sure to come home safe to his house, yet he must not be reachlesse, but feare in some sort the thieves that be in the way. They that be on the Sea, though they make no question of their safe arrival, yet they must not give themselves to sleeping and playing, let the ship drive whither it will; they must feare the waves, windes and tempests. A kinde and loving Wife doubts not of the good affection of her hus∣band: yet she will feare him. So we neede not doubt of Gods love: he will doe his part:* 1.83 for whom He once loveth, he loveth to the end; yet we must feare him.

There bee two dangerous rockes, the one of doubt and de∣spaire: the other of security and presumption. Though there is no reason to despaire, Rom. 11.29. Iohn 10.28. Heb. 6. yet we must beware that we be not drowned in security, not give our selves to eating and drinking. I am sure I shall be saved, therefore I care not how I live. Christians must feare; in regard of our owne weake∣nesse, we must distrust our owne wit, policy, strength, and depend upon God alone, we may stand a great while, and yet fall in the end, as Adam, Noah, David, Salomon, Peter. In our selves we are as weake as water: therefore let us distrust our selves, and put all our trust in the living God. Againe, wee must feare in respect of the strength and policy of our enemies. We have many enemies to en∣counter withall, and those not weake, but potent. We wrastle not with flesh and bloud, but against principalities and powers, against the rulers of the darkenesse of this world:* 1.84 The Divell like a roaring Lion walkes up and downe seeking whom he may devoure. 1 Pet. 5.8. therefore we must feare.

VERSE 2.

THE reason is deduced from a gracious benefit bestowed on us, as well as on them, which if it be rejected by us, as it was by them, will shut us out of heaven. It hath two parts, a par, and an impar. If they for not believing the Gospell were ba∣nished out of his rest, then the like may happen to us: for we are partakers of the Gospell as well as they: and for that cause let us feare.

1 That is to be unfolded wherein they and we are alike. We

are Gospelled as well as they: nay in that wee are advanced above them. Adam, Abraham, Iacob, had the Gospell velatum: to us it is revelatum. To them CHRIST was preached afarre off, to come, to us already come, a Virgin hath conceived. They had the Gospell by a servant which was Moses: we have it by the Sonne of God: they had it darkely and obscurely: we have it cleerely and plainely. They had the Moone light, and we the Sun light. Bles∣sed are the eyes that see that which we see. It was one and the same Gospell in the Old and New Testament: Iohn 5.46. and 39. here is the imparity; the Word preached did not profite them, as it did us that believe.

The word of hearing. That word, which indeede above all o∣ther words is to be heard, by the which faith commeth. Rom. 10.17 Plato, Aristot. Seneca, Tullie, Augustine, Hieron. Irenaeus, Tertul. &c. in time and place are to bee heard: but this word above all. This is a word meet to sound in our eares continually.

He doth not say, which came not unto them, for it was preached to them: as we heard before.

Profited them not, did them no good. The Gospell is a precious pearle, an unspeakeable blessing of God, yet all that are partakers of it are not saved. Iudas had the Gospell, yet it profited him not. Simon Magus, Hierusalem, &c. The Sun is not comfortable to all. The most delicate fare doth not make all bodies fat. The raine doth not make all grounds fruitfull, neither doth the Word of God, though it be mighty in operation, profite all that partake of it. Luke 13.26. Mat. 8.12. nay, it is the heaping up of a greater measure of condemnation to some through their own default: Ioh. 15.22. Ioh. 9. ult. Therefore let us not trust to lying words, as they did, crying, the temple of the Lord, the temple of the Lord: neither let us cry, the Go∣spell, the Gospell,* 1.85 and thrust our selves under the figge leaves of a bare profession of it, but bring forth fruits worthy of the Gospell, that it be not taken from us and given to another nation.

Why did the Gospell doe them no good?

Because it was not mixed with faith in them that heard it. It is a metaphor borrowed from liquid things. A physician prescribes to a man a cup of strong wine, but he wills him to mingle it with Su∣gar, lest it fume into his braine and make him sicke: if he mingle it not, and temper it wel with Sugar, he hurts himself. So because they mingled not the wine of the word with the sweet Sugar of faith; it was their destruction, it turned them over even into hell.

It is fayth that makes the word profitable. For the procuring of an harvest, it is not enough to have ground, and seede cast into the ground, but raine must fall from heaven and bee mingled with the ground: So it is not sufficient to bring our selves as the ground to a Sermon, to have, the immortall seede of the word sowen in our hearts by GODS husbandmen, but there must be the drops of faith mingled with this seede to make it fruitfull.* 1.86 Noah preached to the old world, yet they did not believe; Lot to his Sonnes in Law, but

hee seemed to them as a mocker: CHRIST to the Pharisees, but they derided him, Luk. 16.14. Let not us doe so: but rather tremble at the threatnings, believe the promises, and practise that which wee heare. And this faith will appeare by working, 1 Thes. 2.13. it will worke a change and alteration in your whole man.

VERSE 3.

ON the other side, it profits us that believe, for we enter in∣to his rest.

He doth not say shall, but doe. He that believeth in me, hath eternall life, he doth not see it a farre off, as Moses upon the top of Pisgah, viewed the earthly Canaan, but enters: not, into the boyling lead of Purgatory, but into spirituall and everlasting rest.

As infidelity is the bar to keep out unbeleevers: So fidelity is the gate or doore whereby we may enter into heaven, Act. 16.31. Rom. 3.28.

This may seeme to bee unfitly alleadged. By consequent it prooves that believers enter in: for if unbelievers doe not, then by the law of contraries, believers doe.

And if the former words be included in a parenthesis, these doe fitly follow as a confirmation of that, which was in the latter end of the former verse, it profited them not, because it was not ming∣led with faith. How prove you that? As he said, &c. thus it doth excellently well agree.

Hitherto the dehortation hath beene propounded. Now hee comes to prevent an objection, that the Iewes might make, which was indeed the only shelter they had to flye unto. This rest that David speaketh of is the land of Canaan, which some of our fa∣thers missed of, because they would not believe God. What is that to us? We believe in him, and are at this day of a long time seated in the land of Canaan, therefore we are none of those unbelievers: thou needest not to be so fearefull of us.

To that he answers, nay: this rest is a spirituall and an heaven∣ly rest: and that he prooves by two divine testimonies; one out of Genesis, about Gods Sabbath: the other out of the Psalme be∣fore cited.

The rest of that Sabbath he introduceth by a narration of the cause, why God kept it. It is perobscurus locus, as Beza well obser∣veth, a defective speech, something must be supplyed.

And verily, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It is particula asseverantis, as well as adver∣santis, the workes being finished from the foundation of the world; this rest, that we speake of, was fore-signified.

Here we may behold the end, for the which God Himselfe kept a Sabbath; namely that we might perpetually commemorate the Creation of the world. The Lord might, if it had pleased Him, have made the world in a moment: yet he took sixe dayes to the

making of it, that we might deliberately consider of his wonder∣full workemanship: and then rested the seaventh day, making it a type of our eternall rest with him in heaven.

But here a question may be moved, whether all Gods workes were finished at the beginning of the world, whether all were made within the compasse of these sixe dayes, or not.

1. What say you to the soules of men? Is there not a dayly creation of them? they come not ex traduce, they are not traduced and conveyed unto us by the seede of our Parents: for they are only the fathers of our bodies, not of our soules: and the spirit re∣turneth to God that gave it: God makes soules every day:* 1.87 therefore all his workes were not finished from the foundation of the world.

The answer is easie. They were in specie, from the beginning, though numero they bee augmented every day. They were not all created at the first in heaven, and put dayly into bodies according unto Gods discretion and appointment; but God maketh them con∣tinually: yet the same species, the same kinde of creature was from the beginning.

2. What shall wee say to Mules? It was a long time, many hundred yeeres before they came into the world, Gen. 36.24.

1. The Hebr. word is ambiguous: (Iemim) of (Iam) the Sea. Hee found waters, standing pooles in the wildernesse like to Seas, above the expectation of men.

2. Let it be translated (Mules;) yet the meaning may be, hee was the first that found them in that countrie, whereas they might be in the world before.

3. Though they were invented by this man, yet the matter of them was made by God in the beginning.

Thirdly, what shall we say to those creatures that ryse of pu∣trefaction? they were materialiter & potentialiter, though not actu∣aliter from the beginning. All things were either in materia or in specie from the beginning of the world. There were no houses, no ships, no Townes, nor Cities at the first: yet the matter whereof they be framed, was prepared to mans hand by God, and he gave man wisedome for the framing of them.

VERSE 4.

HOw doth that appeare? For He, that is, God.

He is not curious in the naming of the place, it was well knowne to the Hebrewes, being daily exercised in the Scriptures.

Now by that was prefigured that rest, when we shall rest with God in his kingdome. As God for our capacity laboured in the creation of the world, rested afterwards, delighting himselfe in the contemplation of the workes that he had made: So when this life is ended, we shall rest from all our labours, and enjoy eternall quiet∣nesse

with him. Therefore, this shewes that it is not a carnall but a spirituall; not a temporall, but an eternall rest, that is here entrea∣ted of.

* 1.88Did God rest from all his workes? How is it then that our Sa∣viour saith, my father worketh hitherto?

There be the workes of preservation and of creation. The high and eternall God is not idle, since he made the world. His eyes are over all the ends of it, beholding the evill and the good. He is the Rector of the Vniversity of the whole world, nothing comes to passe without him. A Sparrow fals not to the ground without his will. He disposeth still of all things, and doth whatsoever he will in heaven and earth, and in all deepe places: but as for the workes of creation, he hath rested from them all: nothing now is created new.

Then all things throughout the wide compasse of the world, are the workmanship of God. He spread the heavens above our heads as a Curtaine, he laid the foundation of the earth, he made the roaring sea; the birds that flie in the ayre, the beasts that walke on the earth, the fish that play in the Sea, the Angels in heaven, and men on the earth are his creatures.

* 1.89O how wonderfully am I made! sayes the Psalmist. Therefore let us all glorifie our Creator, in whom we have our life, breath, be∣ing and moving. We especially that are Lords over GODS crea∣tures, let us magnifie him above them all. Neverthelesse, (a lamen∣table thing to consider) we dishonour him above all: the Birds of the ayre, the Beasts of the field, the Sunne, Moone, and Stars, are more dutifull in their kinde than we be. O the unthankfulnesse of sinfull Man!

This place againe, which we have in hand, doth intimate so much unto us.

VERSE 6.

WHich he proveth first by the event, verse 6.

Some must enter in because of Gods promise, 2 Cor. 1.20.

From the testimony cited in the former verse he reasons in this. They did not enter, therefore some others shall: for Gods promise shall take effect, and not fall to the ground. If a man having prepared a sumptuous dinner, shall say, if these dine with me, then ne∣ver trust me againe, thereby we may safely collect, that there bee others that dine with him. Hath he said it, and shall he not doe it? They that shall not enter into this rest, are described by a prerogative vouchsafed to them, and by the contempt of that prerogative.

The Prerogative hath two branches: the 1. is the preaching and manifesting of this rest to them: 2. is the order of time, in re∣spect whereof they were preferred before others. They were the first that had this glad tydings of peace offered to them, yet they were stubborne, froward, and disobedient: they would not beleeve

GOD and his promise: for that cause they never sate a foote into that rest.

Yet some there be that shal take possession of it: namely, they that believe in God: heaven and earth shall passe away, but not one jot of Gods word shall be unfulfilled. Though diverse regard it not, and thinke it to bee but a fooles Paradise, yet undoubtedly some shall have it.

There be first, that shall be last, sayes CHRIST. Many may have this priviledge, to have the Gospell first preached to them, and yet not be saved by the Gospell. Christ gave commandement, that his Apostles should beginne their preaching at Ierusalem.* 1.90 The Gos∣pel is the power of God to salvation, to the Iew first—Yet easier for Ty∣rus and Sydon at the day of judgement, then for many of them.

We in England in this last age of this world have had the Gos∣pell againe revealed unto us, before a number of places in the world, we even in these parts have had it a long time in most plenti∣full measure above and before sundry places in the land, yet let us not flatter our selves in that. Some of them that be still in darke∣nesse, may goe to heaven before us. Howsoever they that have the first offer, (which is a singular priviledge) regard it not, yet some out of all question shall have it. Many come from the east; and from the West, and shall set downe with Abraham, Isack and Iacob in the kingdome of heaven, and the children of the kingdome shall be cast out into outer darkenesse, Matth. 8.11.12.

Those that were first bidden to the marriage, would not come, they made excuses: yet the Lord sent into the high wayes and hed∣ges, and his house at the length was filled. God is not tyed to any. If the first refuse, the last shall have it: therefore while this rest is preached to us, let us take hold of it, and not reject it; as the ancient Israelites did.

VERSE 7.

2. HEE proves it by the circumstance of time. For David spake this a long time after they were setled in the land of Canaan by Iosua, even foure hundred yeares after: there∣fore he must needs meane another rest then the land of Canaan.

In David: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is here put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Hebr. 1.1, 2.

Not that voice, that spake in the wildernesse, but which soun∣deth now in the preaching of the Gospell. Christ speaketh to us at this present day: he that heareth you, heareth me.* 1.91 As if God did be∣seech you through us. Therefore let us take heede that wee harden not our hearts against him.

VERSE 8.

Iosua which was a type of CHRIST, hath the same name with our Saviour CHRIST: yet in a diverse manner. Iosua was a Saviour for them in temporall things; CHRIST in spi∣rituall and eternall things: hee saved them from the Canaanites, earthly enemies: CHRIST from sinne, death, hell and Satan, spirituall enemies. He gave them a land flowing with milke and ho∣ny in this world: CHRIST gives us an everlasting habitation, a celestiall paradise in the world to come.

If Ioshua had given them this rest, then would not the Holy Ghost have spoken of another.

VERSE 9.

WHereupon hee inferreth the conclusion. 1. Introduced, then confirmed, Verse 10.

There remaineth therefore, By necessary consequence, by the force and strength of reasoning.

A rest: besides the land of Canaan wherein yee now rest.

In this place he reteineth the Hebrew word. There remaineth a sabbatizing, a keeping. of a Sabbath in heaven: for whom? not for the people of the Devill, but of GOD, an holy nation, a people zealous of good workes.

Many Atheists make a mocke at the kingdome of heaven. The Preachers talke much of a glorious and wealthie kingdome, which we shall have after this life; but God send us wealth, peace, joy and pleasure in this world: let them looke for that kingdome.

I but there remaineth a rest, a Sabbath, where we shall never be molested any more.

For whom doth it remaine? and who be this people of God? All nations in the world are his people by Creation, but these bee his people by adoption: whom hee hath adopted in his Sonne Christ Iesus, whom he hath constituted a Prince and ruler over this people. Re∣bels and traitours are not the Kings people: they be the kings peo∣ple that obey the Kings lawes.

1. Every people is gathered together by some meanes or other: a people is a collection of many men. So we that are the people of God, are gathered together with the trumpet of the word.

2. A people gathered together must have lawes to rule them by, otherwise they will soone be out of order: leges à ligando, be∣cause they are the bond that ties the people together; otherwise they will range beyond limits: even so Gods people have Gods lawes set downe in his word.

3 Every people must have a King or ruler, which is lex loquens: even so the Ruler of Gods people is Iesus Christ, they that will not have him to rule over them, are none of Gods people.

4 A people must have some Country to dwell in, some in Den∣marke, some in France, &c. So the Country where this people dwell is the Church militant in this life, and triumphant in the life to come.

5 All people are distinguished by some outward habite and at∣tyre. French men goe not as English men. Spanyards goe other∣wise then Turkes, &c. So GODS people have the Sacraments to distinguish them: Baptisme which is Christs marke, and the Sup∣per which is his Seale.

6 People must live in obedience to the lawes of their King. Traytors and rebels are not the Kings liege and loyall people. So we that be GODS people, must live obediently to Gods lawes. If we be abominable swearers that rend GODS name in pieces, contemners of his word, if wee bee beastly drunkards, and impure adulterers and adulteresses, if we wallow in the mire of all sinne, we are none of GODS people, neither can we have any assurance of this rest: therefore let us shew our selves by our workes to bee GODS people in this life, that we may have this rest in the life to come.

VERSE 10.

ALL interpreters with one consent expound this of all the faithfull: for hee that believeth in Christ hath eternall life, he is already in this rest: from all his workes wherein hee was occupied and busied in this life, as God did from all his workes of Creation after he made the world.

I will not deny, but that this is the scope of the place, yet not the direct meaning and exposition of it. 1. The illative conjunction argues that this is a reason for the confirmation of the former con∣clusion, which this doth not. 2. In some greeke copies there is the pronoune 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, poynting out some particular man: therefore it is better to expound it first and principally of our Saviour Christ, then secondarily of all true Christians.

He, that is, Iesus Christ, our true Ioshua, that conducteth us into the Celestiall Canaan, as he did the Israelites into the earthly. He that is now entred into his rest, from his hungring and thirsting, from his working in the trade of his supposed father, from his travelling up and downe, from towne to towne in the preaching of the Go∣spell, from his sweating of bloud, from the paines that he susteined on the Crosse; he hath ceased from all these workes, as God did from his: and where the body is, thither shall the Eagles be gathered: where the husband is, there shall the wife be: where the head is, there shall the members be. Christ his entrance into this rest is a certaine pledge of our entrance into it.

The name of rest is cheerefull to us all, especially to those that have travelled sore all the day long. Al men desire to live in rest. Hence it is that the Kingdome of Heaven is set forth to us by it. Bles∣sed are the dead which dye in the Lord,* 1.92 for they rest from their labours. And we say among our selves, when a man is dead, he is at rest. O sweet and comfortable rest! The tongue of Men and Angels is not able sufficiently to expresse it.

1 We shall rest from the labours of our calling, wherewith we are turmoiled. The Husbandman shall follow the Plough no lon∣ger; the Weaver shall sit no longer in the cold in his Loome: the Clothier not ride up and downe, in the raine, frost, and snow, about his wooll, and cloth: the Preacher shall no longer be turning over bookes, and taking paines in his study and pulpit: we shall ride no more to market to buy corne, to make provision for our houses: we shall no longer take thought for our selves, our wives and children: we shall have all things provided to our hands, and eat of the hidden Manna, and of the Tree of Life in the Paradise of God for ever.

2 We shall rest even from the workes of Religion, which are now Charrets to carry us to Heaven. We shall no longer be turning over the Bible in our Houses, catechizing and instructing of our Fa∣milies; no more go many a mile in the dirt and wind to the Church, shall no more be praying with cries, sighs, and teares: thanksgiving shall remaine in Heaven. It shall be all our worke to be praising of God: but petitions shall then cease: no need of the Ship, when wee be in the Haven.

3 We shall rest from the workes of sin: here in many things we sin all. Noah is sometime overtaken with wine, David fals into adul∣tery and murther, Peter into the deniall of Christ, Paul and Barnabas are at jarres betweene themselves. The good that we would doe, that doe we not, and the evill we would not, that doe we. Sin makes us to cry out like tired Porters, O miserable men that we are, &c. Then wee shall rest from all sinne, and be like the Angels in Heaven for ever.

4 We shall rest from all the crosses and calamities of this life. There shall bee no banishment, no imprisonment, no hunger nor thirst, neither any leading in captivity, or complaining in the streets, no sword of the enemy to feare, no railing and slandrous tongues to grieve us, no discontents in our children and servants, no sicknesses, diseases, nor head-atch, tooth-atch, agues, dropsies, gowts, &c. All ease in all parts and members of the body, all joy and comfort in our soules. Then the Devill, that roaring Lion, that walkes about continu∣ally seeking how to devoure us, shall be utterly cast out, he shall have no∣thing to do with us any more.

5 We shall rest from death. It is a worke to dye: it is a maine enemie with whom we struggle. But then this last enemy shall be put under our feet,* 1.93 death shall be swallowed up into victory. O what an ex∣cellent rest is this? This world is like Noahs Dove, which could finde no rest to the sole of her foot, Gen. 8.9. It may be we may have here a rest for a time, a man may be free from sicknesse a yeere or two: but

there we shall have rest for ever. Here is some wormewood in our sweetest honey, some coliquintida in the pot of our mirth: but there shall be joy without sorrow, happinesse without misery. Let us all long after this rest: let us not only wish with Balaam, that we had it; but let us take the way that leadeth to it, and that is a straight and nar∣row way. The broad way of pleasure and delight leads us to hell, where the rich man lay in infinite torments.

The narrow way that leadeth to rest, where Lazarus is in Abra∣hams bosome. Let us therefore mortifie sin, subdue our stubborne lusts and rebellious affections; let us if need be, suffer afflictions for the name of Christ, that we may one day enter into this rest, where all teares shall be wiped from our eyes for ever.

Now he stirs us up to take a course for the obtaining of that rest. It is a folly to know that there is a fine and delicate Countrey, un∣lesse we our selves may goe into that Countrey. So it is to small pur∣pose to know, that there is an Heaven, unlesse we may be parta∣kers of it.

Where 1. A commendation of an heavenly study to us. 2. Cer∣taine spurs to prick us forward to this study. The spurs, are three strong and forcible arguments. 1. Is taken from a fearefull example. 2. From the Ladder whereby we climbe up to this rest, which is the Word of God. 3. From the omniscience of God, that sees whether we study it aright or not.

VERSE 11.

THE studie is commended to us in these words.

He doth not say, goe to heaven, thinke on this rest now and then, at leasure talke of it: but let us study, labour, &c.

He doth not say, study ye, but us. S. Paul himselfe must be a Stu∣dent in this businesse.

Not loiter, but study and labour: not to take a view of this rest, but to enter.

Not simply say, into any rest, but, into that rest, that noble, wor∣thy, famous, and renowned rest, spoken of before, where we shall rest with God, his Angels and Saints for ever. There be rests in this world; many soft pillowes, feather-beds, and beds of dowlne to rest our selves upon: many pleasant Orchards, and Gardens, faire and beautifull houses, wherein we may rest; but nothing comparable to that rest, the bosome of Abraham, where the soule of Lazarus resteth

We must not thinke to goe to heaven without study, bare wish∣ing will not serve the turne. It is not enough to say with Baalam, O that my soule might dye the death of the righteous, and my last end be like his, Num. 23.10. We must first studie to live the life of the righteous. It is not sufficient to say, oh that I were in heaven, but we must study to goe to heaven. Now in all studying these things must concurre.

1 There must be the party that studieth, and that is every Chri∣stian: high and lowe, rich and poore, of what estate or condition so ever. The King and the subject, the Ministers and their people, the Master and the servant, the Father and the childe, the Husband and the Wife, the Merchant and the clothyer, the Gentleman and the Yeoman, the Divines, Lawyers, Physitians, Husbandmen, &c. all must study to enter into this rest.

2 There must be a closet, or a place to study in, that is, the cham∣ber of our owne hearts.* 1.94 Enter into thy closet, sayes. CHRIST. We must goe often into the chamber of our owne hearts, call our selves to an account, examine what sinnes we have, what courses wee take, whether wee bee in regia via or not, that leadeth to heaven.

3 There must bee a booke to study on: every Student must have his bookes. There can be no workeman without his tooles: nor no Scholler without a library. Now the LORD will not trouble us with many bookes: as CHRIST sayd, one thing is neces∣sary: So one booke is necessary, the booke of bookes, the sacred booke of holy Scriptures. Let us study that throughly, and learne the way to heaven.

4 There must bee a light to study by: no man can study in the darke; either he must have day light, or candle light. The light whereby wee study is the light of GODS Spirit, who must en∣lighten our eyes, that we may see the wonders of GODS Lawes, and direct us to this heavenly rest. Let us therefore pray to GOD, that His Spirit may be with us in all our study: as Acts 8.31. Lord take not thy Holy Spirit from mee: let him accompany mee con∣tinually.

5 There must bee diligence in study: every Student must be di∣ligent. Learning is not gotten without paines. The students in the Vniversity study day and night: So doe the Lawyers at Innes of Court, if they aspire to any fame in the Law. So we that be Chri∣stians, must bee diligent and painefull in our study, 2 Pet. 1.10. use all diligence.

We must not study by fits, a start and away, but we must lie at it, if by any meanes we may come to this rest.

6 There must be a time to study in. Now this time is the terme of our life: from infancy to old age, from the cradle to the grave, so farre as is possible. Remember thy Creator in the dayes of thy youth. Wherewithall shall a young man clense his wayes?* 1.95 Psalm. 119.9. A young man said of the tenne Commandements, all these have I kept from my youth upwards, Mark. 10. Young men may die in the flower of their yeeres, as Absalom did: therefore let young men even in the flourishing time of youth study to enter into this rest.

And let old men likewise study it. In matters concerning the world there bee emeriti milites: a man at sixtie yeares of age is ex∣empted from warfare: aptissima arma senectutis, artes exercitatio∣nes{que} virtutum.

The Levits were priviledged from the service of the Temple at fifty, and some Schollers are so old, that they can studie no longer: not so here, wee must all studie so long as we live, yea in the time of old age: hic opus est animo magis, quàm corpore: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cato learned Greeke when he was eighty yeeres old: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Solon. So though we be fifty, sixty, eighty, a hundred yeeres old, yet we must alwayes be stu∣dying to enter into this rest.

And it is worth our studie.

1. We shall rest from sinne: here we sinne daily, the best of us all: the just man falls seven times a day. Sinne makes the godly to cry out, like tyred porters, ô miserable men that we are, who shall ease us of this burden? Then we shall be like the Angels in heaven, and sin no more.

2. Wee shall rest from the workes of our calling. The Mer∣chant shall bee no more tossed upon the Sea: the clothier bee no more riding up and downe for Wooll, nor in the sale of clothes. The magistrate shall be no longer molested with hearing of causes from morning to night, as Moses was. The Father no more ca∣ring for his Children, &c. we shall have all things without care and labour. O happy rest! let us study for it.

3. Wee shall rest from all griefe, paine and misery. No more sicknesse, crying and weeping: all teares shall then bee wiped from our eyes. Oh blessed rest! who would not study for it? Notwith∣standing it is a wonder to see, how this study is neglected. We stu∣dy to get money, to hoord up gold and silver, to buy houses and purchase lands. Some will studie to get to great preferment; how to climbe to this or that office; but the maine studie of all is set aside.

What advantageth it a man to winne the whole world and loose his owne soule? therefore especially study to enter into this rest, where our soules and bodies shall remaine in happines for ever. One Pamb. was studying the first Verse of the thirtie ninth Psal. 19. yeeres, and yet studied it not enough. We must be studying this lesson, to enter into this blessed rest, the terme of our whole life, and yet all little enough: we must studie, as they that feare to bee depri∣ved of a thing, Verse 1. If you are afraid to be deprived of your house and land by some false pretended title, you will study hard to defend your selves: even so doe you study for heaven; that yee be not defeated of this rest.

Let us study earnestly to enter into his rest, that when the few and evill dayes of our Pilgrimage bee ended, wee may rest with Christ in the world to come. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sayes Chrys. and without, wee cannot be saved: yet that alone is not sufficient, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If they could not get earth without much dili∣gence, how shall we heaven? Especially 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, indifferenter ac socorditer.

1. Reason or spurre to prick us on to this heavenly and earnest

study and meditation, is taken from a terrible example: as good men as we in outward appearance have fallen from this rest; there∣fore let us take heede that the like happen not to us.

If you fall, as they did, you shall sinke into the same bottom∣lesse pitt, that they have done: pares in peccato shall be pares in sup∣plicio. Why should God spare us more than them? We are his peo∣ple: So they. We sit in the lap of the Church: So they. We have the preaching of the Gospell: So they, Verse 2. We the Sacra∣ments: So they. They were baptized in the red Sea, they eate of the same spirituall meat and they did all drinke the same spirituall drinke, 1 Cor. 10.34. Therefore if we be guiltie of the like sinne, we must looke for the like punishment.

The ancient Israelites went very farre towards the land of Ca∣naan. In many things obedient to the voice of God, they journyed and stayed at his appointment; they had sent spies that viewed the Country. No doubt, many of them were in fight of it, they were on the borders, setting a foot on it, yet because they were incredu∣lous, stubborne, rebellious, and disobedient to God, they were de∣stroyed in the wildernesse, and so came short of that rest: both of the land of Canaan, the figure of this rest, and some of them, it is to bee feared, of heaven too prefigured by it: they came, saies Saint Chrys. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and there, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Let us therefore take heede it be not so with us. Would it not grieve you that bee Merchants to see a ship fraught with rich mer∣chandise miscarry in the haven? Alasse, hath it passed the raging waves, blustering windes, terrible tempests, so many miles on the Sea, and is it cast away in the haven? what a pittifull thing is this? So wee may begin well, goe out of Sodome with Lots wife, follow God a great while, as they did in the wildernesse, some tenne, twen∣tie, thirtie or fortie yeeres, yet be banished out of the kingdome of heaven. Therefore let us not flatter our selves in our faire begin∣nings, but let us runne the wayes of Gods Commandements to the end: forget the things that are behind, but presse on to the marke that is before: though as old disciples as Mnason, yet let us study this to our dying day, how to enter into this rest.

It is something to beginne well, to goe towards heaven; but that is not all. Lots wife went out of Sodome, Demas once embra∣ced Christ.

If thou goest to London, you will not stay at Romford, but goe till thou comest to that famous city. Therefore let us all look to our selves: as we have begunne, so let us proceede, and never cease to our dying day.* 1.96 I forget the things that are behinde and fol∣low hard to the marke. Let us not stand bragging what wee have beene, what we have done, how many miles we have gone towards heaven: but let us runne the wayes of GODS Commandements to the end, as David. Those that are travellours are subject to fal∣ling: you are travelling to the heavenly Ierusalem; therfore be not secure, but take paines in the rowing of the ship of your soules to the haven of eternall rest.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, into the same example. Vivitur legibus, non exemplis, all examples are not to bee followed, Phil. 3.17. There be exem∣pla imitabilia, & declinabilia. If any good examples be set before your eyes, follow them: The faith of Abraham, the uprightnesse of Noah, the sincerity of David, the patience of Iob, the constan∣cy of Paul, the humility of the blessed Virgin Mary, &c. But if bad examples, follow not them: follow not Noah in his drunken∣nesse, David in his adulterie and murder, Peter in his denyall, nor the Israelites in their obstinacie and disobedience to GOD in the Wildernesse, for the which they were excluded out of the land of rest. Away with those naughty examples of Lots Wife, Absa∣lom, Iesabel, Ananias and Saphira, &c. Come out sayes God, of Babylon. Let us not follow the wicked in their wickednesse, least wee follow them to hell. Let us believe God and his Word, let us walke in an holy obedience to all his Commandements: then be∣lieving in Christ and bringing forth the fruits of a true and lively faith, when the reprobate shall bee in hell with the rich glutton, wishing for a drop of water to coole their tongues; we shall bee in Abrahams bosome, and rest from all sorrow for evermore.

VERSE 12.

THe second reason to excite us to this study is taken from the power and Majesty of the Word, that commandeth this lesson to bee studied. As it was to bee to the ancient Israe∣lites: So is it to us. God often mooved them by Moses, Iosua and Caleb, and others, to march on valiantly in the wildernesse; as sure as God is in heaven yee shall have the promised land: but they con∣temned this Word, Num. 14. Therefore they were destroyed. So will GOD deale with us: for his Word is as mighty now as ever it was. This is that study which God in his Word injoyned to you, and hath often excited you thereunto: beware how yee contemne this Word. It is no dallying with edge tooles: this sword of the Spi∣rit is sharper than any two edged sword, and will either open the soares of your soules, that they may bee healed, or, it will wound you to death everlasting: therefore despise it not, but as God com∣manded you in his Word, so study to enter into his rest.

1. The nature of the Word is set downe: then illustrated and confirmed. For the nature, it hath two qualities.

Many things are lively, that are not mighty. There is life in a little child, but no great might in him: the Word is not so. As it is lively, so it is mighty. The Word of God is not a dead Word, it hath life in it. There is some wine and drink that is dead, we can feele no life in it, as it goes down our stomack: the Word of God is lively Aqua-vita, and no auditour but shall feele it to bee lively in him, ei∣ther to salvation or destruction. They are called lively Oracles by S^t. Stephen, Act. 7.38. There is life in it, it begets us to a Spirituall life in this world, and to an eternall in the world to come.

It is also a mighty or powerfull Word, Ierome translates it evidens, as if he read it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: whereas it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mighty. There are sundry potions that bee mighty in operation; purge mightily, and cary away a great deale of corruption out of the body: but none so as the word of God; it purgeth us from Idolatry, ignorance, superstition, prophanenesse, from swearing, cursing, and banning, from drunkennesse, fornication, and adultery, &c. It is a mighty purger, and sweepes a great deale of filthinesse out of the soule, and if it purge thee not, it will kill thee; as a medicine, if not worke up∣wards or downewards, it will kill the man; so the Word will migh∣tily clense thee, or mightily confound thee.

These qualities are confirmed. 1. Comparatively; then sim∣ply, by the effects thereof.

Now he setteth forth the power of it comparatively.

It is sharper. Of a more cutting nature: not then a blunt sword, but a sharpe; not with one edge, but two, which pierceth more spee∣dily and throughly: with two mouthes. The edge of a sword is as a mouth that biteth, Isai. 49.2. Ephes. 6.17. Apoc. 1.16. it is said to have two edges in respect of the two testaments. Aug. de civ. Dei. Not sharper then some, but any. Let all the swords in the world be put together, and they are nothing to this.

Piercing: as water and oyle: to the dividing asunder: bearing downe all that is in the way, as a floud doth. Of soule and spirit, that is, of the inferiour and superiour part of the minde, the affecti∣ons and understanding, Isai. 26.9. 1 Thes. 5.23.

And of the joynts and marrow. Some Greeke copies have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of all the members of the body. Nothing so firmely com∣pacted and united together, as joynts; so hard, as bones; so deepe, as the marrow, that lyeth hid in the bones, but it passeth through all.

* 1.97Goliah's sword not like to this. David sayd of that, none to it: but none to this; LORD give it to us. This sword can hew in peeces the most stonie, flintie, and rockie heart in the world; to see what blindnesse in the understanding, what frowardnesse in the affections: it will lay the heart open, and bewray the secret filthi∣nesse, and all the sluttish corners of sinne that be in it. When the Preacher is a speaking, the word doth so pierce the harts of the hea∣rers, as that many in the Church imagine, that the Preacher is ac∣quainted with their sins. What doth this man know of my drunken∣nes, of my adultery, of my backbiting, of my oppression? the Word so ransakes their hearts, as that they think the Preacher knows their particular sinnes, wheras he speakes in generall, and the spirit by the Word doth so dive into their harts, as that it summons them before God his tribunall seate, and makes them cry, guiltie: so powerfull is the Word. Plato said, a Poet was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Word is not so. It is said of Pericles that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Suada, the goddesse of elo∣quence sessitavit in ejus labris, and hee left Aculeos behinde him. The infinite and admirable wisedome of GOD Almighty is cou∣ched in the Word, and it leaves its effects behinde in the hearts of

the auditors. You shall finde it to be a lively and mighty Word, one way or other, either to save you, or to condemne you.

It is lively and mighty, in the good and bad. The one it doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: the other 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theodor. Isai. 11.4. Ezek. 11.13. Act. 5.1.

It is lively and mighty in the godly; to kill sin within them, to rayse them up unto newnesse of life; to be as a wing to carry them to heaven. Was it not mighty in David, making him cry, peccavi? In Iosiah, making his heart to melt? in Manasseh, when of the most horriblest Idolater, that was ever heard of, it made him a zealous worshipper of the true God? in Zacheus, when it made him to forsake his oppression; and to restore fourefold? in Mary Magdalen, when it cast out seven Devills out of her? in those three thousand soules, when pricked in their hearts they went to the Apo∣stles? in the Citie of Samaria, when it made them to abjure Simon Magus, and to lysten to Saint Philip? Was it not mighty by twelve men, over all the world, when it subdued by their Ministerie all nations to CHRIST? in us, by making us leave swearing, cove∣tousnesse, adulterie, drunkenesse, &c. and renewing us to the like∣nesse of CHRIST in righteousnesse and true holinesse? it is a mighty word. There may be a darke and misty morning: the Sun comes, scatters the mist, cleares the ayre, and makes it a bright day. So the whole world was shadowed with the mist of blindnesse, and ••he fogge of sin: the word comes forth like the Sunne, and intro∣duces the knowledge of CHRIST, and of his Gospell into all the world. O mighty word! Let us all acknowledge the power of this wonderfull word: who is able to stand before this mighty word?

It is lively and mighty too, even in the very reprobate. Somtimes they may bee sencelesse, and have no feeling of the cutting of the Word, as those in Ieremiah:* 1.98 nay they may even scoffe at the Word preached, as the Pharisees did, Luke 16.14. their consciences may be seared up and feele not the sword when it cutteth; as they that be in a lethargie, they may inwardly fret and fume, be in a pelting chafe with the Preacher for reproving sins, as Achab with Micajah, and Ie∣sabel with Elias: yet but like madd dogges, that sit biting of the chaine wherewith they are tyed, but not break the chaine: So they may snap at the Preacher and the Word, but they themselves have the hurt: yet for all that, at one time or other God will make them to feele the power of his Word, and the strength of this mighty arme of his. Did not Belshazzar quake, and were not his joynts loosed, and his knees smote one against another,* 1.99 when hee saw the hand writing upon the wall? Did not the very officers themselves wonder at CHRIST?* 1.100 did not the very enemies wonder at the boldnesse of Peter and Iohn? Acts 4.13. was not Herod mo∣ved with Saint Iohn Baptist's preaching? Marke 6.20. did not Felix tremble, when Saint Paul discoursed of righteousnesse and judgement to come? Acts 24. ver. 25. was not Agripp•• made an halfe Christian by Saint Pauls preaching? Act. 26.28. did

not the very Devill crye in the maide, these are the servants of the most high God? Act. 16. The preaching of the word makes the Devill himselfe to quake; for it batters the walls of his kingdome, and makes him fall like lightning from heaven, Luk. 10.18.

This should cause us to come with all reverence to the hearing of this lively and mighty word: if it save us not, out of all questi∣on it will condemne us: it is like the raine, that comes not in vaine; if it bring not up flowers, it will weeds. Therefore let us pray to God to blesse this word to us; that it may be the savour of life unto life, not to death to any of us all.

1. This should cause us to stand in a reverent awe of the word of God. When yee come to a Sermon, doe not thinke, yee come to heare musicke to delight your selves withall, to heare a man that hath a sweete and delectable voyce, as the people sayd of Ezekiel: that yee come to heare an eloquent oration finely penned by a flow∣ing Rhetorician,* 1.101 to tickle the eare withall: that yee come to heare the song of some Syren to ••ull you asleepe: that ye come to heare the word of a King that is able to inflict some corporall punish∣ment on you, if you doe not obey it: but yee come to heare the Word of the King of Kings, that is able to cast soule and body in∣to hell, if yee disobey it: yee come not to heare a man. There is much questioning now who stands to day. If such a one preach, I will come to Church; if such a one, I will not stirre a foote out of doores for it.

There be diversities of gifts, but heare all good Preachers; for yee come not to heare man, but God: yee come to a sword and that a sharpe one. Balaams Asse started at the Angels sword: and shall not wee feare at Gods sword? When that Parasite Damocles had the tyrant Dionysius sword hanging over his head, he quaked; and when we be at Sermons, Gods sword hangs over our heads; there∣fore let us heare with trembling. Vpon whom shall my spirit rest? Even on him that trembles at my word.* 1.102

2. Seeing it is such a mighty word: let us take heede how wee jest with it. Sundry there be that will make themselves merry with the Scriptures, as they sit at table, as they walke together, and ride by the high way side, they will snatch a sentence out of the Bible, to exercise wit withall: like Iulian that gave a Christian a boxe of eare, and then bade him turne the other cheeke to take another; for so, scoffingly said he, did your master CHRIST command you to doe: it is ill jesting with edge tooles. The word of God is a sharp toole, sharper than any two edged sword: therefore use it reverent∣ly in all your speeches, make not your selves merry with that, lest God make you sorry afterwards. Will you jest with the writings of a King? that learned King Iames, whom the Lord in mercy set over us, hath many excellent bookes in print; dare any of you jest with a sentence taken out of them? and shall we sport our selves with the sacred writings of the King of Kings? Isack sported him∣selfe with Rebeccah his Wife God hath given thee many blessings;

a loving Wife, besides many other earthly delights; sport thy selfe with them after an holy and religious manner, but sport not thy selfe with the Word of God: if thou doest, it will byte thee ere thou beest aware.

3. This graphicall description of the Word of GOD should enflame us with a love of it: it should cause us to preferre this above all other bookes in the world. There is wit in Seneca, Plutarch, in Tully, in Saint Aug. Chrys. Ierome, Bernard, yea, many excellent pearles of learning to be found in them; but not worthy to be named the same day with the Bible. For there is an unspeakable Majesty in the Word of God to waken thee up, being dull and drowsie to all good dutyes; to comfort thee in all afflictions, to make thee a new Creature in Christ Iesus.

Therefore Saint Augustine, after he was converted, professed of himselfe, avidissimè arripui venerabilem stylum spiritus tui, Aug. Conf. lib. 7. cap. 21. Illic potissimùm quaerenda est sapientia, ubi stal∣titia titulus apparet. Therefore let it be greedily affected by us all;* 1.103 let us spend lesse time in other bookes, and more in this.

4. Seeing it is such a lively, mighty, and piercing Word, let the Preachers especially propound this to the people: they shall do more good with one sentence of Gods Word, then with thousands of Poets, and Philosophers, &c. those may delectare; but these will inflammare: did not our hearts burne within us, when he expounded the Scripture by the way? Those will tickle the eare,* 1.104 but these will kin∣dle a fire in the heart, that cannot be quenched: those will make the people to say of thee when they are gone, a fine man, hee hath a sweet and eloquent tongue: but the proofes of Scripture will make them to say, Oh mighty and powerfull man! The Philosophers sayes Lactant. have many excellent precepts, yet no pondus in them, quia sunt humana, & authoritate majori. i. divina curent: therefore, no man believes them, quia tàm se hominem esse putat qui audivit, quàm ille qui praecepit: we cannot aliunde suadere de rebus fidei, quàm ex literis fidei. Tertul. At the Councell of Nice there was a Philo∣sopher of singular note for learning, that disputed with the Bishops there assembled, about three hundred and eighteene, he had so ma∣ny cunning evasions, that tanquàm anguis lubricus, hee alwayes wound away. At length an ancient man, which was no Minister but a good professour, takes him in hand: he encounters with him only in the name of CHRIST, and with the naked Word of God: the Philosopher was overcome, and yeelded the bucklers to him, saying to his Schollers: donec verbis mecum res gesta est, verba verbis apposui: ubi verò pro verbis virtus processit ex ore dicentis,* 1.105 non potue∣runt resistere verba virtuti, nec homo adversari Deo.

Virtus crucifixi in Paulo fuit omnibus poetis, philosophis, rhetoribus potentior. As David sayd of Goliahs sword, may be sayd most tru∣ly of this, there is none to the Word of God, I will fight with that in every Sermon.

But what manner of Word is this, that is so lively and mighty

in operation? Not the word that God speakes immediately with his owne mouth from Heaven, as he thundered at the giving of the Law: but the word that he speaketh by the mouth of his Embassa∣dours. Rom. 10.8. 1 Cor. 1.21. 1 Pet. 1.25. Though a weake man hath the handling of this sword: yet because the Spirit of God stri∣keth with it, it will give a sound blow.

This word is a Discerner, a Critick, that judgeth soundly, and narrowly: as Aristarchus and Aristophanes leave nothing unsearch∣ed, 1 Cor. 14.24. Luc. 2.35.

As the Prophet Elisha revealed to the King of Israel, whatsoe∣ver was done in the King of Syria his privie Chamber; so the word of God doth discerne the most secret thoughts of our hearts: the thoughts and intents of the heart, that is, The first conceptions which are as children of the mind, the cogitations, which delight and consent have apprehended, and are ready to bring into practice. The consideration hereof should cause us to have a reverent regard of the word of God, and to stand in awe of it. When ye come to a Sermon, ye come to a diligent and narrow Searcher that can lay open all the secret sins that ye have committed: your adulteries, oppressions, backbitings, and slanderings, thefts, your beastly drinking in Tavernes and Alehouses. Behold a man that hath told me all that ever I have done,* 1.106 said the woman of Samaria: and I say, be∣hold you are now hearing of that word, that will tell you all that you have done. You come to heare that which shall judge you at the latter day: therefore heare not drowsily, loosely, carelesly, negligently, Take heed how you heare, If it be not a sword to kill sin in you, to mortifie the members of the old-Adam in you, it will be a sword to kill you everlastingly.

A strange thing! there hath beene wonderfull plenty of preach∣ing in this Land, yet small profiting by it, and why? because wee have not the reverent estimation of the word of God that we ought to have: we thinke too basely of it, we imagine it not to be of halfe the power it is.

VERSE 13.

THE third reason to excite us to this heavenly study is taken from the omniscience and unspeakable knowledge of God Almighty, who is a spectator of all our doings, and sees whether we have a care or not to enter into that rest prepared for us.

That God knowes all, he shewes by a distribution of the per∣sons, and of the things: he that knowes all creatures, and all things, knowes all; but God knowes all creatures and all things; ergo.

Not man alone, but no creature, no not the Angels are unknowne unto him: whether they be Angels or Archangels, Cherubins or Seraphims, they are all manifest in his sight. He beholds Angelum in Coelo, & vermiculum in Coeno: the Angels in heaven, for they are

continually in his presence; the fowles in the heaven are manifest in his sight: hee knowes them all, from the Eagle to the Sparrow that hoppeth on the ground: not a Sparrow falls to the ground without his providence: all the beasts of the field are knowne unto him; Beares, Lions, &c. are all at his Commandement: yea, the little Pismere is known to him: the Fishes that play in the Sea from the great Whale to the little Sprat: the waters under the earth, the grave, yea hell it selfe is manifest in his sight.

Much more then is Man, yea the very heart of man: he knowes the hearts of all the Children of men: hee knew Saul when and where he prayed: Act. 9.11.

Not only all creatures, but all things are knowne to him with whom we have to doe. Some things he knowes in superficie:* 1.107 some in profundo.

All things are naked. When a mans Coat or shirt is pulled off, wee may then see any skars, wrinckles or blemishes that be in his body.

The faire coats, the velvet gownes that be on the backes of men and Women will not suffer us to behold their bodies: many soares and blemishes may bee in the body which wee see not. No Coates can keepe us from GODS eyes. Though Herod have his Royall apparell on him, though a Lady or Gentlewoman ne∣ver so many Coats, or gallant attyre, yet God sees through them all: the darkenesse is no darkenesse to him: and the coats, are no coates to him.

God sees likewise in profundo. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they are all opened unto his eyes: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all agree of that. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) It is a Metaphor taken from them, that plucke the skinne from the sacrifices, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. As when the beast is slaine, and the skinne plucked of, all that is within is open to the eyes of man: So all things are open to the eyes of God.

Erasmus translates it cervicata, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: as when a beast is cut into two pieces by the backe bone, all his entralls and bowells are seene. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a necke. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to lift up the necke, that it may be apparant to all; which a man may doe, when he lies along upon his backe with his face upwards.

An Horse is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when he lifts up his forefoot aloft, that his whole necke and breast may be seene. When a man holds downe his face, there may be a wart or blemish in his necke under his chinne that cannot bee seene: but when he lies with his face up∣wards, all may bee seene: so all things to God, lie with the face up∣ward, he sees whatsoever they have.

Omniscience or the knowledge of all things is peculiar to God: none but God knowes all things. The Angels are of great know∣ledge, yet they know not the day of judgement, nor the heart of man: they learne many things by the Church, as S^t. Paul speaketh:* 1.108 it is proper to God alone to know all things.

Thou knowest all things, sayd the Disciples to CHRIST Iohn 16.30. his eyes are over all the ends of the world, to behold the things that are done therein. Nothing, but is open to him. He knew the murder of Caine, and saw when he raked up the body of his brother Abel in the field. Hee saw the theft of Achan, that was hidde from all Israel, the incest of Amnon in his Chamber, the quaffing and swilling of Belshazzar in his palace, he saw Zimri and Cosbi together that were taken in the act of Adultery. But men are come to this passe,* 1.109 that they imagine God knowes nothing: tush God sees it not: though we bee as drunke as beggars, lie like beasts in blinde Ale-houses, God sees it not: though we lye, coozen, pur∣loine, steale secretly one from another; God seeth not, est aliquid spe∣ctare deos, & adesse putare. The Schoole-master is not alwayes in the Schoole: the eye of the Tutour is not alwayes on the pupill, to see how he studies: but Gods eye is ever on us.

* 1.110Thy knowledge, sayes David, is too wonderfull for me. Oh that this were carefully remembred! Wee are not to deale with a one eyed Polyphemus, with blind Appius, with Argus who had a hundred eyes: but he that we deale withall hath a thousand eyes: wherefore let us be afraid to sinne any where. Potiphars Wife watched a time when none of the men of the house were within: yet God was in the house. Let us remember that God is every where, and that this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of his Omniscience is upon us; that wee may learne to walke with God as Enoch did, live as in the presence of the eter∣nall God, approving our conversation to him in this world, that wee may rest with Christ in the world to come.

VERSE 14.

NOw the Apostle comes to CHRIST whose Word it is, and makes a transition to his Priest-hood: wherein consi∣der. 1. A description of this our high Priest. 2. The use we are to make of it. He is described. 1. In regard of his excel∣lency and power. 2. In regard of his piety, love, and kindnesse. The use, is partly exhortatorie, in this Verse; consolatory, in the rest. Where, First, the foundation whereupon the consolation is built. Secondly the consolation it selfe.

Our Priest is described,

• 1. By the adjunct of greatnesse.
• 2. By a wonderfull effect performed by him.
• 3. By his name.
• 4. By his nature.

Having therefore. It is not alwayes a note of illation, but some∣times it is put in the beginning of a sentence Ornatus gratiâ: yet it may have a coherence with that which went immediately before.

Seeing we have a great high Priest, whose Word is so lively and mightie in operation before whose eyes all things are naked. He doth

not say; seeing that we heare of so great an High Priest, seeing that wee see him afarre off; but seeing we have so great an High Priest, we have a right and interest to him. Not an inferiour Priest, but an High Priest, the chiefe of Priests, to whom all Priests must sub∣mit their Miters. CHRIST is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he hath a principality and a preheminence in all things.

Great. Surpassing all the high Priests that ever were. They were meere men; this both God and man: they mortall; this immor∣tall: they kept their office for a time; this for ever: Men did but stoupe to them; the Angels stoupe to this our High Priest: their ju∣risdiction was shut up in the territories of Iudea; this ruleth over all the world. He is a great one: therefore doe no ill, because of his greatnesse, and feare no enemies, if we doe well.

Which is gone through the heavens:* 1.111 which hath pierced these visible heavens object to our eyes, and is entred into the highest heaven, where hee sitteth at the right hand of God for ever. The High Priest in the time of the law, entred into the Sanctum San∣ctorum; but this hath entred into heaven, whereof that was a Type and a figure: there hee maketh intercession for us. The High Priest went into the Sanctum Sanctorum once every yeare: hee is gone once into heaven for all.

Christ then in respect of his humanity, is not in the earth.

Iesus: excelling Iehosuah the High Priest, Zach. 3.1. Who ac∣cording to his name was a kind of Saviour, but not worthy to be named with this Iesus the same day.

The Son of God. Hee was the Son of man too: Mary was his Mother: The High Priests in the time of the law were the Sonnes of Aaron, they descended of him; this is the Son of God: he thought it no robbery to be equall with God.* 1.112

Vpon that hee inferreth the first Vse—Our High Priest is a mighty one, able to punish us, if we shrinke from our profession;* 1.113 and of power to protect us from all our enemies, if we stick to him: therefore let us hold fast our profession.

With might and maine, totis viribus, the doctrine professed by us: let no enemies drive us from our profession, neither Satan, nor any of his instruments. The Pharises held fast the traditions of their elders and would not bee removed from them, Mark. 7.3. All Heretickes have held fast their opinions: they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Some Heretickes have held their opinions to the death. Superstiti∣ous persons have held fast their superstitions, being wedded to them. All Ephesus cryed out for Diana, Great is Diana of the Ephesians. The losse of Michas goods did not grieve him halfe so much as the losse of his gods: ye have taken away my gods, and what have I more?* 1.114 Iud. 18.

The Turkes are wonderfully addicted to Mahomet: he is a great Prophet among them, they will not let him goe. And shall not we hold the profession of the Lord Iesus? They hold errors fast, and shall not we the truth? The subject of their profession are base and

counterfeit things, meere inventions of men, lies and fables. Ma∣homet was but a base fellow, a Merchants man, one that had the falling sicknesse, a coozener and a jugler: the subject of our profes∣sion is Iesus Christ, the Sonne of God. Therefore let us hold it fast: Let neither the Syrenicall songs of Heretickes and Schismatickes in the time of peace, nor the blustering wind of persecution in the time of War, pull us from our confession. Let us be faithfull to the death, as the Martyrs were; let house and land, Wives and Children, li∣berty and Country, yea our lives goe, before our profession. But this is an hard matter: wee have no strength of our selves to hold it against so many strong and mighty enemies. Saint Peter thought himselfe a stout champion: though all deny thee, I will not: Yet he denyed him, he was not so good an holdfast of his profession, as he should have beene. Therefore let us all feare our selves and flye to God for strength: that it would please him so to strengthen us by his holy spirit, that wee may hold fast the profession of Christ and his Gospell to the end: hold that which thou hast, lest another take thy Crowne. We will hold our mony fast, though it be to good uses, we will not part with that: but as for religion, a number are at this passe, they care not what becomes of it; let that goe whither it will: So we may sleepe in an whole skinne, and keepe that which we have, let come what religion there will, we can be of any Reli∣gion: Such turne-coats and time-servers shall never set a foot in the kingdome of heaven. If we hold not our profession fast, wee shall misse of the Crowne of eternall life.

VERSE 15.

THe foundation whereupon the consolation is built, is the wonderfull love and compassionate kindnesse of this our High Priest.

It dependeth on the former, by preventing an objection that might bee made. Thou willest us to hold fast our profession; but alasse how shall wee doe it? Wee are compassed about with many weaknesses and infirmities, by reason wherof we shall not be able to keep it fast. Be not discouraged with the sight of your infirmities; your High Priest is well enough acquainted with them: who as he is high, and mighty, so he is wonderfull, kinde and loving.

Hee is not stately, as some great personages be, Kings, Priests and others, that looke aloft, and disdaine them, that be under them: his magnificence doth not make him proude: he descendeth to the lowest of his brethren.

1. Misericordia vera. 2. Assumpta miseria. 3. Servata inno∣centia.

His love and kindnesse is set forth. 1. Negatively. 2. Affirma∣tively: which cannot compati. He is not made of steele and yron, but of the same flesh that we be.

He is acquainted with our infirmities. Simplici notitia, ut Deus: experientia, ut homo: he hath a feeling of all our miseries in soule and body.

But such a one as suffereth with us in all calamities, being temp∣ted as we are; passing through the furnace of all afflictions, as we have done: temptations are put for afflictions, Iac. 1.2.

In all points as we are: according to the same similitude that we are: not in shew, as a painted man is like a man; but in deed, in truth, Phil. 2.7. Christ did really and truly sustaine the like calamities that we doe.

The only difference is in the manner, not in the matter: he was tempted as we are; but not after the same sort: our temptations are mixed with sinne; his not: wee sinne in our afflictions; hee not, 2 Cor. 5. ult.

1. They that be in high places, must have a feeling of the mi∣series of others: Whereas many have not; what is that to us? Great personages in high places have little feeling of the miseries of their brethren in low and inferiour places: many a Peere that fares delicately every day hath little feeling of the calamities of sundry of his poore brethren: but our High Priest, the great Shep∣heard of our soules, hath a feeling of the griefes, not onely of the Shepheards that be under him, but of every Sheepe, nay of every Lamb that is in his flocke: being man he is acquainted with all the infirmities of men: he doth not only know them notitia speculativa, but experimentali: Saepius ipse miser miseris succurrere disco: he that ••s in misery himselfe, can the better pitty them that bee in misery: hee that never tasted of poverty, can hardly pitty a poore man: a Physitian may pitty a sicke man; but unlesse he have beene mole∣sted with sicknesse himselfe, he cannot have so great compassion on ••hem that be sicke. Countrie fellowes that never knew the labour of a student and painefull Preacher, thinke it is no labour to preach.

Nothing can move commiseration, so much, as a fellow-feeling of the same misery. This is in our High Priest, our Lord and Saviour: being clothed with our nature, he is touched with our infirmities.

2. When wee are afflicted, Christ is afflicted. If the meanest Christian suffer, he suffers. Saul, Saul, why persecutest thou me? non meos. We doe not only suffer for CHRIST, but with CHRIST: hee is not only the master for whom we suffer, but the companion with whom we suffer. If we be sick, he is sick. Art thou tempted of the devill, sometimes to presumption, to desperation? so Christ: art thou hungry, thirsty, weary, or heavy of sleepe? Art thou grie∣ved for the departure of thy friends? So was hee for Lazarus. Is thy soule heavy and pensive? So was Christs: my soule is heavy to the death: doe thine own familiar friends betray thee? So was it with Christ: art thou molested with rayling, scoffing and back∣biting tongues? So was CHRIST: as he hung on the Crosse in all his paines, they derided him, and nodded their heads at him: art thou tormented with the paines of Death, and at the last givest up

the ghost? So was it with our blessed Saviour. No temptation hath fallen to us, but the same befell to Christ before us. We drink of his cup, and are baptized with his baptisme.

When the Wife is grieved, the Husband (if he be as he ought to be) is grieved. We are the Spouse; Christ is our husband: there∣fore our griefe is his griefe. When any member of the body suf∣fers, though it bee the foote that treadeth on the ground, the head suffers. Wee are the members, Christ the head: therefore our cros∣ses are his crosses. Many are the troubles of the righteous: through many tribulations we must enter into the kingdome of God. But let this bee a pillar for us to leane upon in all afflictions: our sufferings are Christs sufferings, and he will one day make a comfortable end of them all.

VERSE 16.

THe other comfortable use wee are to make of this Priest, is contained in this Verse, which is, that we have an accesse to God: which is amplified by the manner how, the place whereunto, and the end.

Let us not feare him, because hee is a great and mighty high Priest, but let us goe to him, and to God the Father by him.

This going is not only with the feete of our bodies, but of the minde.

Let us goe by prayer to God: not feare to put up our supplicati∣ons to him.

Not quaking and trembling as to a Iudge; but with bold∣nesse, as to a father: uttering our mindes and disclosing our hearts to him.

To the throne of grace. There is thronus gloriae: Matth. 25.31. Apoc. 6.16. he speakes not of that, but of grace: because God is re∣conciled to us in the bloud of Christ.

• 1. We must pray to God, flie to him by prayer.
• 2. In the mediation of Christ our high Priest.
• 3. In boldnesse with faith, Hebr. 11.6. Iac. 1.6.
• 4. The fruit of prayer, which is double.

1. That wee may finde mercy for all our sinnes, and grace for all our miseries.

2. To a seasonable helpe, to helpe us in due time and season, when wee stand in need of it: In due time even in the time of trouble.

The Papists are enemies to this boldnesse: they will not have us to be so bold as to goe to God immediately by Christ: but we must have other intercessours by the way; the Angels, the Virgin Mary and all the Saints triumphing in heaven: yet the Holy Ghost will have us to goe to God the father boldly, in the name of Christ alone: observe the words of the Text.

Therefore. First, seeing we have such a compassionate high Priest; let us goe boldly in his name to the throne of God. 2. He doth not say, let us stand a farre off, but let us goe. 3. Not qua∣king and shaking like Aspen leaves, but with boldnesse. 4. Not to the Throne of justice, but of grace: a gracious reconciliation being made by him betweene God and us. 5. Not to finde Iack drummes enterteinments, and to be sent packing away, but that wee may ob∣taine mercy, &c. Therefore let us sue to God in the only name of this our high Priest: Whatsoever yee aske the Father in my name,* 1.115 hee will give it you. Then why should we seeke to any other? he makes intercession in the heavens for us, not the Saints or Angels:* 1.116 there is one Mediatour betweene God and man, 1 Tim. 2.5. The Scripture ac∣knowledges but one. True, say the Papists, but one immediate Me∣diatour, yet there be many mediate Mediatours besides him. This is a playster for many soares with the Papists. There is but one im∣mediate head of the Church, whereunto the Church is united as a body; but the Pope may bee a mediate head of the Church: So there may bee mediate mediatours betweene Christ the immediate Mediatour. They might as well say, there be many mediate Gods; for the text sayes, as there is one Mediatour, so one God: shall we then distinguish as they do? but one Immediate God, yet many me∣diate Gods besides him? they may affirme the one as well as the other. Away with all those mediatours set up by the Church of Rome, and let us goe with boldnesse to the throne of grace, in the name of this our High Priest and only Mediatour. None so gracious with God as hee: none hath reconciled us to God, but he: none loveth, nor tendereth us, as hee doth, having layd downe his life for us. Shall we goe to a father in the name of a servant, when we may goe in the name of his Sonne? Angels and Saints are but servants, our fellow servants and brethren; Christ is the Sonne of God: therfore let us goe to him, in his name: and if we aske any thing according to his will, he will heare us for his sake.

This incouragement doth the Holy Ghost give us in the next words: we shall not loose our labour, nor goe away emptie: God the Father for Christ his sake will lade us with his benefits.* 1.117 In due time, even in affliction, sayes the Psalmist, God will stand by us, in all our needs, in sicknesse, povertie, imprisonment, banishment, yea in death it selfe. The examples of Iosuah, the three Children, Daniel, Ionah, Peter, stand as so many marble pillars to confirme and ratifie this: when all leave us, he will not forsake us: when my Father and Mother forsake mee, the Lord will take me up, sayes the Psalmist.* 1.118 Even then, at the houre of death, hee will command his Angels to take our soules, and carry them up into Abrahams bosome, there to praise him for ever, world without end.

CHAP. 5.

IN the latter end of the former Chapter was contained a transi¦tion to the Priest-Hood of CHRIST: now he enters into the discourse of it, wherein he is very ample: because many excel∣lent points of celestiall doctrine be comprized in it.

1. A proposition concerning the Priest-hood, from the first Verse to the eleaventh, evinced by a comparison betweene the High Priest and him.

2. A large explication of it: wherein,

1. An entrance to the explication by a new exordium preparing them to it. Verse 11. to the end of the sixth Chapter.

2. The explication it selfe. Chap. 7.8, and 9.

The proposition concerning the Priest hood is set downe.

1. Generally by an enumeration of the qualities required in a Priest, in the foure former Verses.

2. An Application of them to Christ; from the fifth Verse to the eleaven••h.

In the setting downe of the proposition in generall these cir∣cumstances are unfolded to us.

[ 1] 1. His affinitie with the people.

2. The end why the Priest is ordained.

3. The object whereabout he is occupied.

4. One principall po••nt wherein it doth chiefly consist.

[ 2] 5. The manner how he executes his office, with a fellow fee∣ling of the infirmities of his brethren: ratified by the cause, having himselfe an experience of the same infirmities.

[ 3] Which is confirmed by an effect whereunto he is bound.

[ 4] 6. His calling to his office, illustrated by an example.

In the Application of it. 1. He shewes, that Christ hath a law∣full [ 5, and 6.] calling to his office, as the Priests had: which is confirmed by two divine testimonies. 2. That hee is faithfull in the execution of his office.

1. In respect of the things he was to doe with God.

[ 7, and 8.] 2. In regard of that which hee did for us: which he conclu∣deth [ 9, and 10.] with the repetition of the calling, the foundation of all.

[ 11] Before he comes to the explication of the proposition, he pre∣pares them to it by a new preface, shewing the difficultie of the mat∣ter, and the dulnesse of the hearers.

[ 12] Which he prooveth by the effects: they that have beene a long time at Schoole, and have profited little, are dull hearers: but you have beene a long time at Schoole and profited little: Ergo, you are dull hearers. For wee have neede to teach you your A. B. C.

againe: which he illustrateth by a similitude, first set downe.

Then unfolded with both the branches belonging to it. [ 13, and 14.]

The conjunction, For, is not alwayes copulativa, but some∣times [ 1] inchoativa: set for a grace and ornament in the beginning of a sentence: yet it may have this coherence with the former: having a great and a loving High Priest, let us goe with boldnesse to the throne of Grace: for this our high Priest hath all things that appertaine to an High Priest, as shall appeare by the particulars.

Not one or two, but all: every one, not one exempted. Aaron, Eleazar, Iehojadah, Iehosuah, yea Melchizedec himselfe; though his father and mother are not expressed in Scripture, yet hee was taken from among men. So was our SAVIOUR himselfe, being made of a Woman, and found in the true shape and similitude of a man.

Not only every inferiour Priest, but every High Priest: the Highest of all was taken from among men. God taketh him by the hand, separateth him from among his brethren, and setteth him in a chaire of dignity above them all.

Hee was not taken ex volatilibus, that he might not mount up above others: not ex reptilibus, because he should not be too much glewed to the earth: not ex piscibus, then in another element: not ex angelis, then he could not converse familiarly with his brethren, nor have compassion on their infirmities: but the High Priest was taken from among men: he is a man as others be. When God had brought all Creatures before man, he found not an helpe meete for him: So God thought it not meete to make an High Priest for men, but among men.

All Ministers and Preachers are taken from among men: it did not seeme good to the wisedome of GOD to call Angels to this office.

The Angell appeared to Philip, and sent him to instruct the Eunuch: but the Angell did not teach him himselfe. It was not an Angell that preached CHRIST to Cornelius, but Saint Peter that was a man as hee himselfe was. As CHRIST tooke not on him the nature of Angels, but the seede of Abraham: So GOD hath not appointed Angels Preachers, but men: wee have this trea∣sure in earthen vessels. The Preachers that bring the pearle of the word, are vessels of earth, as you your selves be: And take heede that yee doe not contemne them. GOD hath honoured them with an high and magnificent office, therefore doe not you disho∣nour them.

A number thinke basely of the Ministers, because they be but men as they are. A father is but a man, yet the child honours him, yea though he be a man growen himselfe, as Salomon did Bathshe∣bah. A Master is but a man: yet the servant, though elder and stronger then he, reverences him. The Maior and Bayliffes of a Towne are but men, yet the whole corporation yeelds honour to them. Iustices of Peace are but men: yet feared in regard of their

places. A King is but a man, taken from among men, and dyes as other men: yet wee doe not despise him, because he is a man. So though the Preacher be a man, as others be, it may be a weake and poorer man: yet in regard of that office wherunto God hath exalted him to be his Ambassadour and steward, to be his arme to pull you up to the kingdome of heaven, hee is to bee reverenced by you all. God hath taken us from among men, to carry men into his owne kingdome: therefore love and honour us.

To what use? For the salvation of men, God by a man will save men: not for himselfe alone, but for other men: he is not or∣dained for beasts, for the building of houses, the tilling of ground, the making of Cloath; but to build up men to life everlasting, to breake up the fallow hearts of men, and to sow the immortall seed of the word in them.

Not ordained for Angels, but for men: the good Angels need him not, the bad Angels shall have no benefite by him. He is or∣dained for the saving of men, not of Angels: not for rich men a∣lone, but also for poore: not onely to tell meane men of their duties, but great men too, whatsoever their authoritie bee in the world.

So is the Magistrate ordained of God, Rom. 13.4. therefore the distinction followeth, in things that are to bee done with God: the one in temporalibus, the other in spiritualibus: the one is occupied about the goods, names and bodies of men: the other about the soules of men, Hebr. 13.17.

The Ministers office is to preach the Word, to teach the peo∣ple the way to heaven, to pray for the people in the congregation, to carry their prayers to God, to celebrate the Sacraments: these be the lysts of the Minister. The Magistrate hath his bounds, and the Minister his.

Vzziah, though a King, must not meddle with the Priests of∣fice, and Azariah the High Priest must not intrude himselfe into the Kings office: yet that High Priest of Rome will have both swords; hee will bee a Priest and a King too: he will be for matters of the world, as well as for GODS matters. Boniface the eight shewed himselfe one day in the attyre of a Priest, ano∣ther day in the attyre of a Prince; affirming that hee was both.

Bellarmine of late hath somewhat minced the matter, that the Pope hath no power in temporall matters directè: yet indirectè quoad bonum spirituale he may play Rex. In respect of the spirituall good of the Church, he may depose Princes at his pleasure, and dis∣pose of their kingdomes as pleaseth him. So as a man get into an house, it makes no great matter, whether directly or indirectly: and the Papists, so as they may thrust the Pope into the possession of temporalities, they care not whether directly or indirectly. If one kill a man, whether directly or indirectly, all is one: So as the Pope may play the butcher with Kings and Princes at his pleasure, what availeth it, whether directly or indirectly? this is indirect

dealing by an indirect distinction to breake downe the wall of par∣tition, that God Himselfe hath set up betweene the Priest and the Magistrate.

Every one shall finde enough to doe in his office, and to guide his owne boate, though he intermedle not in the office of the other, and put his rudder into another mans boate. Let the Magistrate look well to his temporall things: and let the Minister keepe him∣selfe to his spirituall things: they be both Gods deputies; the one in things that belong to God, the other in things that per••••ine to men. Let them discharge their offices, to Gods glory, and the good of them that be committed to their charge.

He insisteth in one particular pertaining to GOD: that he may offer both gifts and sacrifices for sinnes, that is for the expiation of sinnes.

The Iesuits will have a perpetuall Priest-hood to be heere de∣scribed and ordained in this place. There must be Priests to the end of the world, to offer sacrifice for sinne: whereas, it is as cleare as the noone day, that this description is borrowed out of the law, to set forth the spirituall Priest-hood of Christ withall. The Apostle here teacheth us, not what must be in the time of the Gospell, but what was in the time of the law, applying it to Christ.

An externall sacrifice propitiatory for sin (as they will have it) is injurious to the blessed and perfect sacrifice, which Christ offred on the Crosse for the sins of the world. All outward sacrifices for sinne must now cease, the bloud of Christ shed on the crosse having purged us from all sinne.

Yet the Ministers of the Gospell have now some sacrifices to offer up: they bee either common with all Christians, or proper to their ministerie.

1. They must offer up themselves▪ soules and bodies, as an holy sacrifice to God, as all Christians are bound to doe.

2. They must bee plentifull in the workes of mercie to their power, as other Christians are: for with such sacrifices GOD is well pleased.

But there be other spirituall sacrifices, that are also proper to them.

1. To present the prayers of the people to God. Ezra praised the great God of heaven, and all the people said, Amen. So the Minister, as the mouth of the congregation, as a Spirituall Priest, must offer up the prayers of the people to God, and they in an holy zeale subscribe to him, saying, Amen, Amen.

2. We by the preaching of the Word doe sacrifice the people to God.* 1.119 The Priests in the time of the law took a knife and cut the throat of a Calfe, a Sheepe, a Goat, and so sacrificed them to the Lord. We by the sword of the Spirit, cut the throat of sin, of cove∣tousnes, pride, malice, uncleannes, and so offer up the people as a glo∣rious sacrifice to the Lord, an odour that smelleth sweete. Happy are they that bee sacrificed by the Ministers of the holy Word:

these sacrifices wee must offer to the end of the world: and pray for us, that we may offer them, to Gods glory, the comfort and sal∣vation of you all.

VERSE 2.

HE must not only execute his office, but in such a manner as God requireth: not in rigour and severity, but in love, kind∣nesse and compassion. Which is illustrated by the persons, on whom he must have compassion, and the cause why.

If any sinne on ignorance, or weakenesse; hee must have com∣passion on them. Such as are seduced by others and carryed out of the way, what and if they sinne on knowledge? Must they not be pittied? Yes, God forbid else: but if they sin on malice against the knowne truth, we must not so much as pray for them, nor bee tou∣ched with any compassion towards them.* 1.120 Pray not for this peo∣ple, neither lift up a cry for them. There is a sinne unto death: I doe not say that yee shall pray for it. Saint Paul had no pitty on Alexan∣der the Copper-Smith, but prayed against him.

Otherwise, if any of the people through infirmitie fall into a sinne, if upon weakenesse of braine he be overcome with drinke; if by the flattering entisements of the flesh, he happen to be carryed into Adultery; if hee bee somewhat too much in love with the world; if he be a little tinckled with pride; if he happen to be se∣duced by any Heretickes, that come with a shew of Religion, with faire and sugred words, and so beguile him ere hee bee aware; wee that be the Preachers of the Word must have compassion on such. A Minister must not have an heart of flint, but of oyle, ready to melt at the consideration of the infirmities of the people, and there is good cause why? Because he himselfe is compassed with infirmi∣ties, as they are, as with a gowne, that covers him from top to toe.

VERSE 3.

ANd that he proveth by an evident signe.

A Minister is compassed with the same infirmities that the people are. The Lycaonians would have sacrificed to S^t. Paul and Barnabas:* 1.121 but they refused it. O doe not so; we are men of the like passions with you.* 1.122 Cornelius fell downe at Saint Peters feet: but hee tooke him up saying, I my selfe also am a man. Elias was a rare and admirable Prophet,* 1.123 yet a man subject to like passions as we are.

Though we be never so wise, learned, or holy; yet let the best Preachers in the world remember, that they be men cloathed with the ragged Coate of infirmities, as others bee. Hence it is, that

Ministers, yea famous Ministers doe often fall: As Noah did into drunkennesse, David into Adultery and murder, Peter into the deny∣all of CHRIST: and grave and reverend Preachers are subject to falls, at this present day: which are rather to be lamented, then in∣sulted of: therefore being clad with the same infirmities, let us pit∣ty our brethren, when they sinne, Gala. 6.1. So let us consider our selves, lest wee be tempted also. One poore man will pitty an other: one sicke man may well pitty an other. Thou art sicke of the dis∣ease of sin, as well as the people, therefore pitty them, when through weakenesse they are carryed into sinne. Are the people heavy and drowsie at Sermons? pitty them; thou hast the same lump of flesh as they have. Is any overtaken with drinke, pride, unclean∣nesse and other sins? Winke not at their iniquities, yet pitty those poore soules; even wee that be Preachers, if GOD take away his hand, may fall as they doe: therefore have compassion on them, and with meekenesse pull them up out of their sins.

VERSE 4.

A Calling is most requisite in all things we take in hand, espe∣cially in the ministerie. Who will meddle with the Sheepe of a man, unlesse he be called to it? and shall wee meddle with Christs Sheepe without a calling? The Iesuites triumph in this place. If Luther, Calvin, Beza were examined by this clause: there would be found foule matter against them. Nay, if Pope Iohn the twenty two that chose himselfe, Pope Hildebrand, that entred the seat with the murder of his predecessours, if Pope Sylvester the second that came in by conjuring, if Pope Eugenius that came in by Simonie; there would be found foule matter of damnation: if all the Popish sacrificing Priests were examined by this clause, which take upon them to offer up Christ without any calling, nay the whole Scripture calling them from it, they would be in a mise∣rable case.

As for our calling. 1. It is of God. 2. Of the Church of God. We have Gods seale to our calling, because he hath furnished us in some measure with gifts for it: yet who is sufficient for these things? 2. Wee are called by the Church, which by imposi∣tion of hands representing Gods hand, hath separated us to this of∣fice. Let every one be assured of his calling. The Brownists harpe much on this string: but I pray you who called Hunt a Souldier a meere ignorant man to be a Minister or De la cluse a Cardmaker to be a Preacher? Who calls Taylors, Weavers and other artificers to be expounders of the Word?

A lamentable thing to consider, what a number of intruders there be, that have thrust themselves into this holy calling. In Ie∣roboams time every one that would consecrate himselfe,* 1.124 became one of the Priests of the high places. I pray God we live not in those

••imes: every one that hath mony, that can fee a greedy patron, may have a benefice, and leape into the Ministry. A wofull thing.

Shall wee have them to make cloth, that have no skill in cloa∣thing? will any make him his Shepheard, that knowes not what be∣longs to Sheep? and wilt thou deliver Christ's Sheep into the hands of a blind and ignorant Shepheard?

* 1.125Wilt thou have him to build thy house, that hath no skill in building? wilt thou make him the Schoole-master of thy child, that hath no learning: but any is good enough for the Ministerie. If men did looke as well to the charge, as to the dignity of the office: if Onus were as well considered as honos, men would not make such hast to it as they doe.* 1.126 They watch over the soules of the people, as they that must give an account: The day of taking in our profits is sweete, but the counting day will be terrible, when CHRIST will require every lost Sheep at our hands. Therefore let none take this honour to himselfe, but see that he be called of God, as Aaron was. If thou comest uncalled, God will say to thee; Friend, how camest thou hither? binde thee hand and foot and cast thee into outer darkenesse. But if we come in by Gods calling, he will protect us in our office against the Devill and all his instruments; hee will blesse us in our office in this life, and of his mercy, not of our merits, crowne us in the life to come. Therefore let us all exa∣mine our calling, internall and externall: for an Asse may bee in a Lions skin,* 1.127 an Ape in a purple Coate: endeavour therefore that in some measure we may be sure of our calling.

Before, the qualities required in a Priest were generally pro∣pounded: now they are particularly applyed to Christ.

VERSE 5.

1. HIs calling to the office. 2. The exequution of his office. 1. In things belonging unto God, Verse 7, and 8. 2. In things pertaining unto us, Ver. 9, and 10.

His calling is iterated as the foundation of all. Which is first affirmed, then confirmed by two testimonyes: the one obscure; the other plaine: Aaron had his calling mediately by Moses, Exod. 28.1. Christ had his immediately by God, Ioh. 8.42. Aaron was the Sonne of a man: Christ is the Sonne of God.

Thou art my Sonne: tu singulariter. In calling him his Son, he calls him a Priest: for the first begotten was a Priest.

In the next words it is, aske of me. He appoints him to pray for the Church, which is the office of the Priest.

VERSE 6.

SAcerdos: Sacer dux; docens, orans, offerens.

They were Priests after the order of Aaron: he after the order of Melchizedek. They for a time; CHRIST for ever, Hebr. 9.24.

VERSE 7.

THe Priest did offer for the people: So CHRIST for us. Which is amplified by the time, when; the things, what; the manner, how; the person, to whom; the fruits: which are two.

• 1. The hearing of it.
• 2. His learning by it.

The Priest was a man: So Christ.

In the dayes of his flesh, that is of his mortall and weak flesh, com∣passed with infirmities, Ioh. 1.14. In heaven he hath flesh still, but immortall and void of these naturall weakenesses: no need of meat, drinke, sleepe, not subject to wearinesse, without any possibility of dying.

As CHRISTS flesh is in heaven, so shall ours bee there too with him.

Offered up prayers, &c. that in the garden.

He useth the plurall number, because it was made thrise, and so three prayers, signifying wants and necessities: for things wan∣ting, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, indigeo.* 1.128

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, venio: because they went after a meeke and sub∣misse manner.

Father, if it be possible, let this cup passe, &c. There is his crying.

Teares, droppes of bloud, Luk. 22.44.

Exauditus à metu.

Though Chrysostome translate it, reverence: yet Nazianzen and Theodoret, translate it, feare. Calvin in this last time found it out raked under ashes, but he was not the first founder of it: but Nazianzen, and Theodoret.

Mark. 14.33. Hebr. 11.7. The Iesuits translate, it (feared.)

Christ as he was man, did not only feare the death of the body, the separation of the soule from it: but also having the loade of all the sinnes of all the faithfull on him, he feared the wrath of his Father: yet without any diffidence or distrust. He was in a wonder∣full perplexity and perturbation as ever any was, the power of the deity for a time suppressed, thinking himselfe as it were forsaken of his Father.

God plucked him out of this feare, sending an Angell to comfort him, and strengthning him himselfe.

This is no disparagement to CHRIST, because hee was a true man.

It is not in vaine to pray: for God will heare us. If not ad vo∣luntatem, yet ad utilitatem. He doth not hearken so much to the externall cry of the throate, for Esau cryed, but obteined not the blessing. Baals Priests cryed from morning to noone, but were not heard: he hearkens to the internall cryes of his Spirit in his Chil∣dren, 1 Ioh. 5.14. So he heard Anna, Hezekiah, David, the Nine▪ vites;* 1.129 when they cryed unto him. He heard Daniel, Dan, 9.23. and Cornelius prayers were in remembrance with God.

VERSE 8.

THe second fruit is, his learning by it. 1. The Scholler. 2. The Lesson. 3. The Schoole-master.

Though he were a Son, equall with his Father, Phil. 2.6. by those his sufferings hee learned what obedience meant: experi∣mento didicit. Cajetan, hee felt by experience what it was to obey.

Christ learned as he was man, as Luk. 2. ult.

Afflictions are very profitable for us. It is good for me, sayes the Psalm. that I have beene afflicted, that I might learne thy statutes. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: qua nocent, docent.

In prosperity, we are as Calves, Oxen and fat Horses, kicking against our master, pursuing eagerly after the sinfull pleasures and profits of this world: but aduersity makes us to retyre home to God, and submit ourselves to him by unfained repentance: in their affliction they will seeke me early. When a Scholler in the Schoole is under the rod, he will cease then to play rex, he wil cry peccavi, keep in his seat afterwards, and apply himselfe to his booke: So afflicti∣ons will make us to consider our wayes, and apply our selves whol∣ly to the obedience of Gods word and will.

VERSE 9.

COnsecrate to God and approved of God, Hebr. 2.10.

Authour. Good workes are the fruits of faith, seales of our election, and pledges of our salvation: but Christ is the Authour.

Eternall. Not as some that are saved from the Gallowes, and after dye.

Vnto all. To Lazarus and Abraham; Iewes and Gentiles; rich and poore, &c.

Obey. Not to those that talke of him, nor heare him in the prea∣ching of the Gospell, as 2 Thes. 1.8 but to those that obey him.

Why doth hee not say, to them that believe? because obedi∣ence is the touchstone of faith. As the tree is knowne by the fruits: So faith by obedience.

As Christ obeyed, Verse 8. So must we.

Our Saviour Christ is the Author of salvation, not to all that talke of him, &c. It is a good thing to come to Church, heare the Word, receive the Sacraments, &c. Yet we must not set down our staffe here: for if we will obtaine eternall salvation, wee must obey him. Every one that saith unto me, Lord, Lord, shall not enter into the kingdome of heaven, but hee that doth the will of my Father. Not the hearers of the law, but the doers of it shall be justified. Obedi∣ence is better than sacrifice. As a Physition is the cause of health, to those patients that will follow his directions and obey him: So CHRIST is the Authour of salvation unto all those that obey him.

Let us examine our obedience. Christ wils us to avoid sins, that cause his Gospell to be ill spoken of: by good workes to adorne it, to stop the mouthes of the adversaries, &c. Doe we so? doth not drunkennesse, covetousnesse, pride, malice, and uncleannes abound? As they said and promised to Iosua: So let us to Christ.* 1.130 Whatsoever thou commandest us, we will doe, and whither soever thou sendest us, we will goe. Doth Christ command us to abandon covetousnesse, which is Idolatry and the roote of all evill? then let us not be glewed to the world. Doth he forbid us drunkennesse, malice, pride, &c. Let us have no fellowship with these unfruitfull workes of darkenesse, but rather reproove them; let us forsake father and mother, &c. and follow him: for without obedience there is no salvation.

How must we obey him?

1. Fully. The young man in the Gospell most proudly vaun∣ted, that he had kept all the Commandements from his youth: let us endeavour, that wee may say so in truth and sincere heart: and as Zachary and Elizabeth, let us walke in all the Commandements and or∣dinances of the Lord, blamelesse.

2. Cheerefully. GOD loves a cheerefull giver. I was glad sayes the Psalm. When they sayd, let us goe up into the house of the Lord, Psal. 122.1.

3. Constantly. A runner hath not the prize, till hee come to the Gole. A Taylour hath not his wages, till the garment bee fi∣nished. A Traveller hath not his money, till he come to his jour∣neys end. Here we are as Children, 1 Cor. 13. growing higher and higher, in knowledge, faith, love, obedience, &c. Let us hold out to the end, running constantly in the way of obedience, that we may have eternall salvation.

VERSE 10.

COgnominatus—That his sacrifice being finished, he hath this glorious title given him of God—

Perfectly. So we are called Priests now: but then more justly, offring the sacrifice of praise for ever.

Hitherto of the lawfulnesse of his Priest-hood. Now he is to proceede to the excellency of his Priest-hood: whereunto, that he might the better stirre them up to attention; he useth a new pre∣face, to prepare their hearts and mindes to it.

There be two lets that hinder him from an immediate procee∣ding to it.

The one in the matter to bee delivered: the other in the per∣sons to whom it is to bee delivered. In the matter, there bee too branches: the multiplicity, and the difficultie of it.

In the hearers there is dulnesse which is to bee removed: pro∣ved by the effects. They that have gone long to the Schoole and have profited but little, are dull Schollers: but yee have gone a long time to Schoole and profited but little: which hee proveth, first simply, then comparatively.

They that must yet bee taught the principles of Religion, have profited but little: but you must yet bee taught the principles of Religion.

2. They that stand in need of milke, and are not capable of strong meat, have made small growth in Christianity: you neede milke.

Both the members are severally ratified in the next words; by shewing to whom milke appertaineth, and to whom strong meat appertaineth.

VERSE 11.

OR in the Neuter Gender; of the which thing: of Christ being a Priest after the order of Melchizedec.

Much speech, a long speech that can hardly bee shut up in a narrow roome, it must have a large field to walke in. Con∣cerning the person of Melchizedec and of Christ too, what manner of man Melchizedec was, and why Christ is a Priest, not after the order of Aaron, but of Melchizedec. Many points are here to bee unfolded, therfore yee had need to be the more attentive. A Schol∣lar that hath many lines or leaves to learne, had need to bee more diligent.

2. As they are many: So they are hard and difficult; to be ex∣plained and interpreted for your capacity, that they may be compre∣hended by you.

1. A Minister must deliver many things to the people, he must not alwayes bee harping upon one string, and the people must pre∣pare themselves to receive many things.

2. A Preacher must explaine and interpret that which he spea∣keth, Nehem. 8.7.

Why bee they hard? because yee are dull of hearing: slow. It is a metaphor taken from lazie Travellours that goe slowly. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that cannot runne: tardus asellus. As men are slow in going: So are you in hearing of the Word of God. And by hearing is not meant the externall hearing alone: but the internall. Slow in con∣ceiving and learning, as is expounded in the next Verse. Hearing is put for learning (as, heare yee me? understand yee me?) because knowledge is conveyed by the sence of hearing.

There bee many and sundry things, that procure this dulnesse and slownesse.

1. Carelesnesse or want of diligence. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Matth. 13.19.

2. A minde possessed with other things, which keepe the Gos∣pel out of the doores: as these were with an high opinion of the ce∣remoniall law and Leviticall Priest-hood. A barrell full of corrupt water cannot receive wine.

3. Want of meditation. Blessed is hee that meditateth in the Law of GOD day and night. Mary pondered Christs sayings.

4. Want of reading and conferring. The Bereans are highly commended for their conference one with an other, and searching the Scriptures, Acts 17.

The want hereof is a maine cause of our extreame dulnesse in hearing.

5. Want of Prayer.

Wee are apt Schollers for the world, swift to heare newes and tales, but slow and dull in hearing of the Word of God. So that we may justly suffer that check of our SAVIOURS, Luk. 24.25. O fooles, and slow of heart to believe all that the Prophets have spoken.

VERSE 12.

TIme. Having had the Scripture so long, which other nati∣ons have not, Rom. 3.2.* 1.131

To whom the Gospell was preached, before it was to the Gentiles, Matth. 10.5. Luk. 24.47.

Teachers. Not publike: for Ephes. 4.11. but private. Tea∣chers of your private families, and one of another. Then hee would have said, yee might, not yee ought: for all are not bound to be Preachers.

He doth not say, yee may have need: but, yee have need.

Whereas they were taught you long agoe.

Not profound points and deepe mysteries. The elements are the first things, whereof bodies be made: So there be certaine com∣mon points, concerning God, Christ, Faith, &c. Which are the be∣ginnings of Religion: rudimenta, quibus pueri erudiuntur.

Not of the middest or latter end, but of the beginning: of the oracles of God. Wee had need to beginne with the A. B. C. againe.

1. They that have had the Word a long time have the more to answer for.

2. Christians must also bee teachers one of another: Not as, Iac. 3.1.

3. Wee must not be as those, 2 Tim. 3.7. ever learning, but never be able to come to the knowledge of the truth.

Milke is fit for Children, because it is thin, warme, easie of digestion, needs no teeth to chew it, which infants want, and is soone converted into the substance of the body.

You are such babes in Religion, that yee neede milke still: strong meat is not for you, 1 Cor. 3.2. Isaiah 55.1. 1 Pet. 2.2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: through your owne negligence.

It is a shame for a great boy or a man to be fed with milke: for the nurse to take a spoone and put milke into his mouth: fie on it. Cease to be children: become perfect men, that stronger meat may be delivered to you.

VERSE 13.

PArtaker: have beene never so long an hearer.

Though he be a Gentleman, &c.

That must bee catechised still in the principles of Religion.

Hath no skill, experience, knowledge.

Not righteous Word: but, the Word of righteousnesse; which teacheth righteousnesse. Rom. 1.17.

That▪ cannot speake: a babe in religion. Wee must bee babes in sinceritie and humilitie, Matthew 18.3. Not in knowledge, Eph. 4.14. 1 Cor. 14.20. CHRIST was a babe, but grew in stature. Saul profited much in his sect: So must we make some progresse in Religion.

VERSE 14.

THat which makes the body strong.

Strong meat, that is deepe and profound Points of reli∣gion: which have aspired to some ripenesse of age in Christ IESUS: who are described by a speciall propriety.

Wherein must their sences bee exercised? in the Scripture, as ap∣peareth by the opposition. They that use milke, are inexpert in the word of righteousnes: but they that use strong meat, are exercised in the word of righteousnesse, that they may bee able to discerne betweene doctrine and doctrine.

Here we see what must be the exercise of Christians, that are of some ripenesse of age in Christ; they must be exercised through long custome, in the sacred Scripture: search the Scripture. Search∣ing requires our time and diligence. Saul was seeking of Asses a good while: and shall not we spend many dayes and yeares in see∣king CHRIST in the Scripture? bee thou in these things, sayes S^t. Paul to Timothy. The Lawyers are exercised through long cu∣stome in the volume of the Law: they can quote statute on statute for the space of many hundred yeares. The Physitions are exerci∣sed in Galen and Hippocrates: the Philosophers in Plato and Ari∣stotle: the Mathematicians in Ptolomy and Euclide: but wee that bee Christians, must bee exercised in the Word of God. Yet this is little practised by us. Wee are exercised through long custome in our trades and occupations, in buying and selling none shall goe be∣yond us in them. The husbandman is exercised in tillage, in making the best of his corne: the Clothyer is exercised in his trade, the Weaver in his: the Merchant in his: Of a long custome we are ex∣perienced in those things that belong to the world: but few are so exercised in the Scripture, as they ought to bee. Nay, that which is to bee lamented, sundry are exercised through long custome, in quaffing and swilling, in lying, swearing, &c. but little exercised in the Scripture.

Now the merry time of the yeare approcheth, wherein we in∣vent many exercises to passe time away withall: of carding, dicing, gaming. But I will commend to you a most excellent exercise, that farre surmounts them all. Have your sences exercised through a long custome in the word of righteousnesse: spend time these Holy dayes in reading of Scripture, that yee may not bee children, but men of wisedome and understanding to discerne betweene good and evill.

The touchstone to discerne pure gold from that which is coun∣terfeit, is the Word of God. The day discernes betweene a tree and a man. In a darke night wee may imagine a tree to bee a man; but when the day comes, it is easily discerned. So the Word of GOD is the bright day and glorious sun-shine, whereby we discerne truth from false-hood, sound doctrine from that which is corrupt and he∣reticall. Therefore let us exercise ourselves in Gods Word conti∣nually, that we may discerne betweene the purity of the Gospell, and the impurity of Popery, and all Errours and Heresies whatso∣ever: that being enlightned by the candle of the word, we may see, and take the way that leadeth to the kingdome of heaven.

CHAP. 6.

BEfore, wee had Saint Pauls objurgation, that they were so great non proficients in the Schoole of Christ. Now follows an exhortation to pricke them forwards to greater perfection in Religion.

Where, 1. The substance of the exhortation. 2. The pres∣sing and urging of it by foure arguments. 1. A ridiculo. 2. Ab ex∣emplo. 3. A Deo. 4. A periculo.

1. From a ridiculous absurditie, set forth by a comparison.

2. From an enumeration of the chiefe rudiments which they are to leave.

3. From the efficient cause of the spirituall progresse, which they are to make, namely God.

4. From a fearefull danger that will ensue; if upon a carelesse neglect, or contempt of the heavenly doctrine they stand at a stay, and goe not forward: by that meanes they may goe backeward, and at the length may fall into the sin against the Holy Ghost. There∣fore it stands: them in hand, in feare and humility to aspire to per∣fection dayly more and more.

VERSE 1.

THe exhortation hath two branches. 1. What they are to leave. 2. What they are to contend unto. 1. Terminus à quo. 2. Terminus ad quem.

Seeing it is a shame, alwayes to be babes; let us as men growne, seeke after stronger meat.

The principles .i. that which begins us and enters us into Chri∣stianity, leaving that: How? Not casting it for ever behinde our backes: suffering it quite to slip out of our memories, never think∣ing of it any more: we must remember even the principles of Re∣ligion, to our dying day, but wee must not insist in those, and set downe our staffe here, but as good travellours goe on forwards. As if one should say to a Grammer Scholler, leave thy Grammar and goe to Logick, Rhetoricke, Philosophie, to more deepe and profound points of learning; his meaning is, not that hee should leave his Grammar quite, and never thinke on it any more, but that he should passe from that to greater matters. As if one should say to a Tra∣veller going to London, that sits eating and drinking at Colchester: leave Colchester, and goe on to London: So leave this doctrine of the beginning of Christianity, leave your A. B. C. be not alwayes beginners, but proceede, till ye come to some maturity.

Let us goe on to perfection, with all cheerefulnesse and celerity. Both we that are the teachers, and you that are to be taught by us: that we may aspire to perfection dayly more and more.

Wee cannot goe of ourselves, we must be led, namely by the hand of GOD Almighty: as little Children cannot goe, unlesse their mothers and nurses lead them. Let us therefore intreat the Lord to lead us forward by the hand of his spirit to perfection day∣ly more and more. Wee cannot climbe up to the highest staire of the ladder of perfection in this world: we must be climbing all the dayes of our life. Saint Paul was rapt into the third heaven: yet he professed he was not yet perfect. We know in part, we believe in part, and we must be as Schollers learning of our part, so long as we live. Though with Moses wee have beene brought up in all the learning of the Aegyptians, though wee bee as perfect Scribes in the law of GOD, as Ezra: as eloquent and mightie in Scripture as Apollos, though wee have as many tongues as Saint Paul, who spake with tongues more than they all did, yet wee must bee carryed on still to perfection: wee must be as Travellours, that are ever walking and going on and on, never resting till wee come to our journeys end, which will not bee till death it selfe shall come. Our SAVIOUR himselfe, as hee was a man, did grow up in wisedome; and shall any of us thinke our selves so wise that wee neede not to grow in wisedome? Let us all goe on forwards to perfection every day more and more.

The first reason is taken from a ridiculous absurditie, set forth by a comparison.

Not laying againe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because foun∣dations are layd exceeding deepe in the earth. All men laugh at those builders that are alwayes laying the foundation, but never set up the Walls, lay on the roofe, tyle, and glaze the house, &c. but every day are laying the foundation. Those bee foolish buil∣ders. So we that be Christians, must not always be laying the foun∣dation of religion, but wee must build up ourselves as a glorious house to the Lord.

Then hee sets downe the particular stones of this foundation, which wee must not ever bee laying: hee reckons up the chiefe points of the Christian catechisme, which all ought to have at their fingers ends, which it is a shame to be ever learning. Of these, some concerne this life; some, the life to come: they that apper∣taine to this life are private, or publike.

1. Repentance, which is illustrated by the things we are to re∣pent of.

There be living workes, which we doe when CHRIST li∣veth in us; these are not to bee repented of, but to be practised by us: and there bee dead workes, which be sinnes, and are so called, 1. Because they come from dead men, that are dead in trespasses and sinnes. 2. Because they tend to death and destruction, the wages of sinne is death.* 1.132

All sinnes are dead workes: covetousnesse, malice, pride, drun∣kenesse, uncleannesse, lying, swearing, &c. are dead works: there∣fore let us have nothing to doe with them. Men are afraid to touch dead bodies, or to come neere them, we flye away from a dead and stinking carkasse. Every sin is a dead carkasse, that sends up an un∣savory smell into the nostrills of God: therefore let it be abhorred by us all: let us turne away our eyes and hearts too from all dead workes.

Repentance hath two parts: th•• mortification of sin, and vi∣vification to newnesse of life, Isa. 1.16. Zacheus repented him, when he left his peeling and griping and became a liberall man, made re∣stitution to those whom hee had defrauded, and gave the one halfe of his goods to the poore. Peter repented of his denyall of Christ, when he did not only weepe bitterly for it, for a time, but stood in defence of Christ, to the very death. Then an adulterer repents of his adulterie, when hee leaves quite his Whores and harlots, and possesses his vessell in holinesse and honour. Repentance is a forsak••ng of the sinne, and an imbracing of the contrary vertue.

It is not the laying aside of sinne for a time, as a man doth his Coate at night, and puts it on againe in the morning: but it is an ut∣ter relinquishing of sin, a shaking of it off, as S^t. Paul did the viper, never resuming it againe.

It is not a changing of sin, but a putting away of sin. Then a man hath repented, when of an old creature, hee is made a new. It is not onely a sorrow for sinne, a weeping and howling for sinne, though these be good steps to repentance. Caine was grieved for his sinne. Esau howled for it. Iudas was pierced with the dart of sorrow for it: but it is an abandoning of the sinne. There may bee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where there is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

This is one of the principles of religion, as it were a piece of our A.B.C. Iohn Baptist cryed,* 1.133 repent—Matth. 3.2. Our Saviour in his owne person at his first entrance into the Ministery preached it, after his resurrection injoyned the preaching of it to his Disci∣ples, Luk. 24.47. and it was the subject of S^t. Peters Sermon at the day of Pentecost, Acts 2.38. Which doctrine of repentance in respect of practise ought to sound continually in the Pulpit, but not in respect of knowledge. But it is to be feared that many, where the Word hath beene long preached, are ignorant of it, at the least we doe not practise it as we ought to doe: we must be repenting in act continually the best of us all; but we must not alwayes be lear∣ning the doctrine of repentance.

The consideration of our dead workes and manifold sins might carry us into the pit of destruction therefore followeth faith in Christ, by whom we have the remissi••n of them.

And of faith towards GOD, that is faith in the LORD IESUS CHRIST, as S^t. Paul exhorts the Iaylour, Act. 16.31.

Some interpret it, what wee are to believe of God: but then hee would have said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rathe•• than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2. Then this

branch might have served for all the rest, and so all the other might have b••ene bury••d in silence.

It is called faith towards GOD in generall, though the speciall object of faith be Christ, which is God, as well as the Father and the Holy Ghost.

VERSE 2.

AFter that men had testified their faith and repentance, they were baptized, incorporated into the Church, and publikely gave up then names unto Christ.

But why doth he speake of baptismes in the plurall number? When as Ephes. 4.5. There is but one baptisme.

Not because men were wont oftentimes to be baptized. As we are borne once: So baptized but once. They were but once circum∣cised, in the time of the law: and we are but once baptized, in the time of the Gospell.

1. By the negligence of the Printers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 might quickly be tur∣ned into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Syriack reads it in the singular number, and so doth Augustine de fide & oper. cap. n. Yet because this reading hath beene of a long and ancient continuance: let it remaine un∣changed.

Some thinke he names baptismes, because diverse kindes of per∣sons were wont to be baptized, infants and elder folke.

Others, because certaine times were appointed to baptisme, as Easter and Whitsuntide.

Others, in regard of the three immersions that were used in baptisme, to signifie the Trinitie. Baptisme properly is a dipping: the party was wont to be three times dipped in the water: and there∣fore he calls it baptismes or dippings.

Some, because there was a baptizing into Christ to come, which Iohn used, and a baptizing into Christ already come, which the Apo∣stles used after Christs Ascension.

Rather, because the Apostle alluding to the manifold baptismes or washings in the law, calleth the Christian Sacrament baptismes too: therefore he calleth it the doctrine of baptismes, because many doctrines, as it were many baptismes, are contained in it.

And of laying on of hands. There were diverse uses of this ceremonie.

1. Hee that offered a sinne offring, layd his hands on it, to signifie, that he was the sinner for whom it was offered.

2. It was a signe of healing, Luk. 4.40. Mark. 16.18.

3. By it the extraordinary gifts of the HOLY GHOST were conferred.* 1.134

4. By it men were ordained to the Ministery, 1 Tim. 4.14. This was a necessary point to be catechised in, that all might know the autority of the sacred Ministery, and reverence it. How can they heare without a Preacher?

5. It was used in the blessing, Mark. 10.16.

6. It was a custome in the Primitive Church: when the Chil∣dren had beene well instructed in their Catechisme, and given no∣tice of their knowledge to the Church, then by the laying on of hands they were confirmed and approved and allowed to come to the Lords Supper: at the which laying on of hands publike prayer was made by the congregation for them, that they might proceede in the race of Christianity, as they had begun, to Gods glory and the advancement of the Gospell. This was called Confirmation, and this we still retaine in our Church. The Church of Rome pre∣fers it before baptisme. In baptisme, say they, we have our esse: in Confirmation a more perfect esse. Every hedge Priest may baptize: only a Bishop or a Suffragan may confirme ex jure divino. A Priest may not doe it, nisi per dispensationem, sayes Bellar.

This seemes to bee implyed in this place: and a good use might bee made of it still among Christians: our race being fini∣shed in this life, wee looke for the resurrection and judgement in the life to come.

It is a worthy saying, Ioh. 5.28. Mervaile not at this: for the houre is comming, in the which all that are in the grave shall heare his voice: yet the Philosophers and wise men of this world mocke at the resurrection, and count it an impossible thing. When Paul prea∣ched CHRIST and the resurrection at Athens, they laugh at it: and it may be, so doe some close Atheists that sit in the lap of the Church. But there bee foure Pillars for the Resurrection to leane upon.

• 1. The Power of God.
• 2. The Iustice of God.
• 3. The Solemne funeralls.
• 4. The Resurrection of CHRIST.

For the first; Idoneus est reficere, qui fecit: hee that made man at the first of the dust of the ground, can fetch him out of the ground againe when he is quite consumed to dust and ashes: hee that made an house, can set it up againe though it bee defaced. God made this body, the house of clay: therefore hee can erect it againe though pulled downe.

The second pillar is the Iustice of God. If there were no resur∣rection, God should bee unjust. The wicked flourish in this world, their eyes sticke out by reason of fatnesse: they have more than heart can wish: they are not in trouble as other men. Baals Priests in some parts of the world, sit at Iesabels table, when the Lords Prophets live in a Cave with bread and water: the rich glutton fared delici∣ously, when Lazarus lay starving and full of sores at his gate: ever under one Crosse or another. If there were no resurrection where this should be righted, that sentence of the Psalmist might bee in∣verted, verely there is no reward for the righteous: verily there is no God that judgeth in the earth.* 1.135

The third pillar is the Solemne funeralls that be in all nations.

All which are so many glasses, wherein wee may behold the re∣surrection.

When we goe to a buryall, we goe to a sowing: the seede that is sowen lies covered in the earth all winter, in the spring it shoots up againe, and a goodly harvest ariseth of it: So the body is sowne in corruption, it rises in incorruption, more beautifull, then ever it was before.

The fourth pillar is that which Saint Paul urgeth to Christians, 1 Cor. 15.12. Christ is risen: therefore we shall ryse. As Ionas was three dayes and three nights in the Whales belly: So Christ was three dayes and three nights in the heart of the earth: on Thursday he kept his Maundy, he eate the Passeover and supper with his Disciples: on good Friday he suffered and was crucified: all Saturday being the Iewes Sabbath, he lay in the earth: on Sunday morning, the first day of the weeke, the Lords day, the Lord Iesus rose triumphantly from the dead; and this is the day of his resurrection: on this day hee rose victoriously from the dead. This is the day that the Lord hath made, let us rejoyce and hee glad in it: for Christs resurrection is a pledge of ours. The first fruits are in heaven: therefore the second fruits shall be there: the head is in heaven, therefore the members shall be there. The Husband is in heaven: therefore the Wife shall bee in heaven also: we shall mee••e him with joy in the clouds, and be translated with him into the kingdome of glory, and abide with him for ever.

After the resurrection comes judgement: it is appointed to men once to dye, and then commeth the judgement. Death were nothing, if there were no judgement. The Assi••es were nothing, if there were nothing, if there were no Gallowes, no execution: but as we must arise, so wee must all appeare before the judgement seat of Christ, that every one may receive the things done in his body,* 1.136 according to that hee hath done, whether it be good or bad. Let us all thinke seriously of this eternall judgement.

It is called eternall judgement. 1. Because it is of things eternall, eternall life or eternall death. 2. Because the sentence of that judg∣ment is eternall, the force and power thereof remaines ever, both to the elect and reprobate: they all goe eternally to the place ap∣pointed by the Iudge. 3. Because the Iudge is eternall. 4. Because the persons judged are eternall. Some are to enjoy eternall happines, some to suffer eternall punishment.

The judgement it selfe is not eternall, that lasteth not ever: but the fruit and event of it is eternall.

Oh that the cogitation of this judgement were deeply fixed in the harts of us all! A great number, even in the lap of the Church, laugh at it in the closet of their hearts: the Preachers talke much of a generall judgement that shall be after this life but if God let us alone till that day, we shall doe well enough. GOD grant we may escape the judgements here, a flie for that judgement. Yet Felix himselfe trembled at 〈◊〉〈◊〉 when Saint Paul spake of righteousnesse and the

judgement to come; though he were a judge himselfe, he quaked at it. Let us all feare this eternall judgement after an holy and religious manner, and tremble at it. In these judgements we may have Law∣yers to plead for us: then none shall be for us, all against us, especi∣ally our owne consciences as a thousand Lawyers and witnesses, if our sinnes are not washed away in the bloud of CHRIST. Therefore let us judge our selves here, that wee bee not judged by the Lord hereafter▪ let us bewaile our sinnes here, that wee come not into the place where is weeping, wayling and gnashing of teeth for ever.

Let us remember this eternall judgement, that it may bee as a bridle to restraine us from sinne. That godly Father, S^t. Hierome, professed of himselfe, whether he did eat or drinke, or whatsoever he did, this trumpet rang alwayes in his eares, surgite mortui, venite adjudicium. When wee goe to bed in the evening, when wee arise in the morning, when we are about the affaires of our calling, when Satan provokes us to stealing, lying, coofening, purloyning, &c. Let us remember this eternall judgement, let us call our selves to an ac∣count for our sins in this world repent seriously of them: let us cast away our sins, not as we do our coates when we goe to bed, and put them on againe in the morning: but throw them away, and have no fellowship with these unfruitfull workes of darknesse; then wee shall have fellowship with Christ, both in this life, and in the life to come: then we shall not need to feare this eternall judgement. The Iudge is our SAVIOUR, our elder brother, our head, our husband to whom we are married: therefore we may lift up our heads at that day, because our redemption is at hand; we may rejoyce at his com∣ming, for we shal sit on the bench with him and judge the world, and reigne with him for ever.

The Iesuits collect from hence, that the Christians had a Cate∣chisme delivered to them by tradition, which they learned before they were acquainted with the Scriptures. If every one should pick his faith out of the Scripture, there would be madd rule.

Indeed if they had such heads as the Papists have, that are bold to call the Scripture a nose of Wax—

But to answer.

1. These Hebrewes to whom S^t. Paul writeth, were exercised in the Scripture: for Rom. 3.2. Vnto them were committed the oracles of God.

2. Here is nothing in this Catechisme, but is derived out of the Scripture.

3. How shall men picke their faith out of the Pater-noster, Ave-Mary, &c. being in an unknowne tongue?

Here wee have a short Catechisme consonant to the Scripture, that was used in the Primitive Church: Such as is at this day, the Lords prayer, the ten Commandements, and the Articles of our be∣liefe. These be profitable points; but we that professe the Gospell must not always be in these: they are to be propounded continually

in the Church unto Children, to them that bee rude and ignorant; but Christians must not dwell in these, wee must bee carryed to perfection, till wee come to a ripe age in CHRIST IESUS: wee must be able to answer all Heretickes and gaine-sayers, and to defend the sacred truth of Christ his Gospell against them all.

VERSE 3.

LEst hee should seeme to have presumed upon his owne strength, when he said, let us be lead forward to perfection, here he referreth all to God, that must be the leader of us all: hee must give us feet to walke to perfection by.

Wee: both we that are to teach, and you that are to be taught.

The presumptuous boldnesse of those men, Iac. 4. is utterly to be condemned, that say peremptorily; we will goe to such a City, buy and sell, and get gaine: whereas there should bee an (If) alwayes in our determinations, either expressed or understood; wee will doe this or that, if God permit. I will goe to the Church and heare a Sermon, if God permit. I would goe home to my house and take my dinner, if God permit. I will goe to bed and sleep quietly, I will rise betimes in the morning and goe about my businesse. I will re∣fresh my selfe in such an honest sport and pastime. I will encrease in knowledge, &c. If God permit. The servant must alwayes say, I will doe this or that, if my master will give me leave; a subject must say, if the King will. God is our Master and Soveraigne, therefore let us presume to doe nothing without him. Let us never reckon without this our heavenly Fathers leave Iac. 4.15. 1 Cor. 16.7. Let us alwayes referre our selves to his blessed will. In him we live, breath, and have our being: he may take the breath out of our nostrils, while we are speaking; hee may strike us with lamenesse, while wee are going: he may bereave us of our wits and sences, while we are lear∣ning: therefore let us doe every thing, if God permit, and without his permission let us attempt nothing. We will not tarry alwayes in our Catechisme, but we will be deepe Schollers in divinity, if God permit.

Gods permission is not a naked sufferance, but an helping and as∣sisting of us by his grace. The constable may permit a man to passe, and yet give him nothing towards his passage.

The King may permit one of his Subjects to goe beyond Sea, and yet furnish him with nothing for his journey: but as God per∣mits us to doe a thing, so hee aides us by his power to the doing of it. If God not only gives us leave, but also assists us by his holy Spi∣rit and grace, we will goe on to perfection.

VERSE 4.

1. A Description of them that sinne against the Holy Ghost.

2. A perswasion that the Hebrewes are none of them.

They that sin against the Holy Ghost are described,

1. Simply. 2. Comparatively. In the simple description of them. 1. God his bounty. 2. Their ingratitude. 3. The punish∣ment. 1. An enumeration of the graces wherewith God hath ador∣ned them. 2. Their ungracious falling from them. 3. The pu∣nishment inflicted on them for it.

In the enumeration of the graces. 1. A narration of them. 2. An illustration of them.

The graces are in number two: the one for the understanding; the other for the will, heart or affections.

For the understanding: they were once enlightned by the bright beames of the Gospell, the Sunne of righteousnesse Iesus Christ shi∣ning in their hearts: in so much as they see plainely the worke of mans redemption performed by him, acknowledge it, confesse and professe it, and embrace it with a kinde of joy.

2. For the heart: they have tasted of the heavenly gift, that is either Christ, who Ioh. 4.10. Is called the gift of God: or of faith in him, which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the gift of God, Eph. 2.8. They have a tast of that faith, and what an excellent thing it is to bee ingraffed into Christ.

Which faith is an heavenly, not any earthly gift. It comes from heaven, not from earth, Iac. 1.17. Every good and perfect gift is from above, and commeth downe from the Father of lights.

Then followes the illustration of them, by the causes and the effects.

1. By the efficient cause, which is the Holy Ghost, 1 Cor. 2.10. but God hath revealed them unto us by his Spirit: for the spirit sear∣cheth all things, yea, the deepe things of God. And the Apostle here affirmes of them, that they were made partakers of the Holy Ghost.

* 1.137Partakers, participes: partem capientes: for Christ hath him to∣tally. We have the Spirit in part and in measure: hee was given to Christ totaliter, to us partialiter.

Therefore it is called the sin against the Holy Ghost, not because it is committed against his deity or person, as some Hereticks have done, which denyed the Holy Ghost to be God, and no subsisting per∣son by himselfe: but because it is committed against the office of the Holy Ghost, which is, to reveale t••e mysteries of God to us.

VERSE 5.

THe instrumentall cause is the Word of GOD, whereof they have a tast. Such were the stony hearers, Luk. 8.13. Who received the word with joy: and such also were Iohn Bap∣tists auditors, who rejoyced in his light for a season, Ioh. 5.35.

It is called a good Word, Pro. 12.23. Sweet. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Nunc dicenda bono sunt bona verba die. The Gospell is opposed to the law which is sower: this is sweeter than hony.

This cannot bee meant of CHRIST▪ de verbo increato: for in the Greeke it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: but it must bee understood, de verbo creato: doctrinam evangelicam, Ambrose interprets it.

2. It is illustrated by the effects.

And the powers of the world to come. So that there is no true felicity in this world, but is to be expected in the world to come.

The joyes of heaven are called powers.

1. In regard of their stablenesse and perpetuity: they are so full of might and power, as that no power of the enemy can over∣••hrow them.

2. Because they have a powerfull effect in mens hearts to affect and allure them, quid possit futurum saeculum? The consideration of the joyes and paines to come makes them to forsake sin, and to walke in the wayes of Godlinesse. Oecumen.

3. Because they require a mighty power to bring us to them.

VERSE 6.

FAll, Prolapsi .i. procul lapsi. Gorr. Totaliter lapsi: The just man falls seven times a day, but he rises againe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fall besides.* 1.138 If a man fall on the bridge, he may ryse againe; if he falls be∣sides it, he is drowned. Vltra cadunt. Cajet.

If they shall fall away, from all these points of doctrine men∣tioned before, if they reject the doctrine of repentance, counting it but a policie to keepe men in awe withall; if they reject the doct∣rine of faith, counting it but a meere and idle device; that will have no use of the sacred Ministery, to the which men were consecrated by the imposition of hands; that say, baptisme is of no force, the water in the river is as good as the water in the font; if they make a mocke at the resurrection and the day of judgement: it is impos∣sible they should be renewed againe unto repentance.

But what is every man in the state of damnation, and doth he sinne against the HOLY GHOST, that being once enlightned, &c. falls away?

Noe. All falling after knowledge is not the sinne against the Holy Ghost. Noah fell, Lot, David, Salomon, &c. In many things we

sinne all. The just man falleth seven times a day. Saint Paul would have the incestuous person restored. It is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: the elect cannot sinne against the Holy Ghost, neither doe all the re∣probate sinne against the Holy Ghost.

They that sinne against the Holy Ghost, must fall toti, à toto, & in totum.

1. The Elect fall but in part: either in their understanding or their will; they that commit this sinne fall wholly, in their under∣standing and will too: they obscure the light which they have re∣ceived, choke the good motions that were in them, with their whole will, might and maine runne against the truth they profes∣sed. When Saint Paul was a persecutor, he sinned in respect of his understanding, upon ignorance: but he did not persecute Christ with a malicious minde. Peter fell upon infirmitie, but not upon malice: in his will in part, but not in his understanding and will too. They that commit the horrible sinne against the Holy Ghost; are set with their understanding and will, yea with all their forces against the truth. Hence it is called blasphemia spiritus, Mat. 12.31. because it is with the spirit and minde of man in soule and body. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to fall voluntarilie: with the Hebrew Greeke and Latinists, procidere.

2. They must fall à toto, from all the former gifts, not from some one part of the celestiall doct••ine and calling, but from the whole body of the doctrine that concerneth salvation, maliciously resisting it.

A man may fall on his knees, yet not on the whole body: So a man may fall from some one fundamentall point, though not from the whole body of the heavenly calling: as many Heretickes doe. But these fall from the whole.

3. They must fall in totum, wholly and finally without re∣coverie.

* 1.139The godly man sayes in the Prophet; though I fall, I shall ryse againe, for the Lord putteth to his hand: these fall and never rise again, because God denyeth them his hand.

Then followes the punishment. Where,

• 1. The grievousnesse of it.
• 2. The equitie of it.

They cannot be made new men again: they were once new men, at least in shew; having lost that new Coate, they cannot have ano∣ther: they cannot bee cast into a new mould againe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is an active. Some expound it, they cannot renew themselves: so Erasmus. Some understand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that any Minister should renew them; some 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that God should renew them, because God cannot deny himselfe, and that were an impotency, rather then a power, Tit. 1.2. 2 Tim. 2.13.

Impossible: because it is repugnant to the will of GOD; Dei posse est velle, non posse nolle, Luk. 1.37. Mark. 10.27. he doth not say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is not meete, not profitable, not

convenient, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, impossible: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to drive them into desperation. Chrys.

The Iesuits interpret it hard. It is an hard matter for them to be renewed, but it is not impossible. Yet their owne glosse sayes, non tantum difficile, and Verse 8. their end is to bee burned, they must burne for ever in hell.

Impossibile: non difficile. Difficile est, quod quamvis cum labore,* 1.140 fieri potest; impossibile, quod fieri non potest. So they cannot bee renewed. 1. It implies a weakenesse. 2. A contradiction. So that it is not only hard and difficult, but impossible that God should renew them to repentance.

By Repentance: is repugnant to the words. Of all other sins men may repent: but not of this, 2 Tim. 2.25. Repentance is the gate whereby wee must enter into heaven; the very doore and en∣trance is denyed to them: therefore no mervaile though the house bee denyed to them. If they could repent, they might bee saved: for at what time soever a sinner repenteth of his sinnes from the bottome of his heart, the Lord will blot them out of his remembrance. But it is impossible for them to repent: their hearts are hardened. And thou according to the hardnesse of thy heart that cannot Repent, treasurest up to thy selfe wrath against the day of wrath, Romans 2. ver. 5.

They have cast off GOD, and GOD hath, cast off them: they may have an horror in the Conscience for their sinnes, they may peradventure weepe, howle and cry for them: yet they doe not repent. They are not pierced with true sorrow for sinne, they grieve for the fearefull, and endlesse torments which they are to sustaine for their sinnes, but grieve not for sinne, as it is sinne: they are grieved, that they are fallen into the hands of GOD as a judge, but are not sorrowfull that they have offended him as a Father. For any other sinne GOD may give Repentance unto men: but for this hee will not. Oh horrible sinne! GOD may give Repen∣tance for all other sinnes: yet hee is not bound to doe it. The King may pardon burglarie, or for breaking into an house, yet hee is not bound to it. So GOD may give men Repentance for thefts, mur∣ders, adulteries, drunkennesse, &c. Yet none can challenge this at his hands. Therefore let none presume to commit any sinne whatsoever in hope of Repentance: this is no good argument, no sound conclusion in Divinitie; they that sinne against the HOLY GHOST cannot repent, therefore they that fall into any other sin, may repent at their pleasure: a man is not sure to have Repentance for foolish idle words, for wicked and uncleane thoughts: i•• is in GODS hands: the pearle of Repentance lies in his treasury. Thou mayest bee stricken with the dart of sudden death, while thou art sinning: therefore let not the hope of Repentance bee as a loadestone to draw thee to sinne: Repentance is a singular thing, that will open the lap of Gods mercie and the doores of the king∣dome of heaven too. Manasseh had beene a monstrous Idolater,

yet upon repentance hee was received to mercy. David had com∣mitted Adultery and Murder, yet on repentance they were remit∣ted: the Thiefe on the Crosse had beene a bad liver all the dayes of his life, yet upon repentance hee was taken into Paradise. There were some that crucified CHRIST the Lord of life, being prick∣ed in their hearts for it, were imbraced in the armes of mercy: the Prodigall Son that had spent all his substance on harlots, yet when he came to his father with that dolefull and penitent voice, I have sinned against heaven and before thee—his father fell on his neck and kissed him: but they that sinne against the Holy Ghost can never re∣pent, and therefore can have no mercy, neither in this life nor in that which is to come: O fearefull sinne! the Lord in mercy keepe us all from it.

If at any time wee have sinned, as in many things we sinne all: Let us pray to God that we lye not in our sinnes, but that our hearts may quickly smite us for them, as Davids did; that wee may flye to the throne of grace with broken hearts and contrite spirits, that so we may find favour in this life by Iesus Christ, that came into the world to save sinners, and eternall happinesse with him in the life to come.

Now followes the manner of the punishment, and the guilt of it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: to their owne condemnation, Rom. 2.5. But after thy hardnesse and impenitent heart treasurest up unto thy selfe wrath against the day of wrath, and revelation of the righteous Iudgement of GOD.

There can bee no renewing but by the death of Christ: now Christ dyed and was crucified once for all that believe and abide in him. If any fall quite away from CHRIST, they cannot bee renewed, unlesse CHRIST bee crucified againe: but that is im∣possible: therefore, the other, That they should bee renewed to repentance.

They tread under foote the Sonne of God, Hebr. 10.29. The greatest indignity that can be offered: greater than to spit in a mans face. The foot is the lowest member of the body: they will have Christ the King of Kings under their feet, the greatest contempt that can be: before, they had an honourable opinion of him, that hee was the Sonne of God, the Saviour of the world: but now they count basely of him.

They count the bloud of the Testament a prophane thing: what is the bloud of Christ shed on the Crosse? the bloud of a malefactor is as good as that: ô horrible blasphemy! And despise all the graces of the spirit, which they have received. And put him to an open shame: exemplificantes make a mocke, Matth. 1.19. Then Ioseph her husband being a just man, and not willing to make her a publike example: as those, that be made publike examples, and pointed at by all: exposing him to the reprochfull death of the Crosse, on the which he was derided of all: or CHRIST being once cru∣cified and dead, is made immortall, and living for ever. To crucifie

him againe were to make him mortall againe, which were an egre∣gious mockerie.

Or, they despise CHRIST once crucified, and would faine have him to be crucified for them againe, which is to make a mock of him.

Or, it may be a reason drawne from the malice of men, seeing they are so spitefully set against Christ, as that they could finde in their hearts to crucifie him againe, if it lay in their power, and so to make him a mocking-stocke to all the world, accounting the cruci∣fying of CHRIST to bee but a ridiculous thing, to make sport withall, of no moment to life eternall: therefore it is impossible they should bee restored. As much as lyeth in them, they crucifie the Sonne of GOD, and make a mocke of Him: which are such hor∣rible sinnes, as that GOD cannot in justice give them Repentance for them.

Now he describeth them that sin against the Holy Ghost com∣paratively: hee sets them out by a lively similitude taken from the earth. As the earth, that is painefully tilled, and hath plentifull raine powred downe on it, and yet for all that instead of good fruit bringeth forth pricking thornes, and scratching brambles, is good for nothing but to be burnt: So those men who having bin washed with many sweete showres of the Word of God, and enriched with diverse excellent graces, yet prooving pricking thornes in the end, hurtfull to men and God too, they are good for nothing but to burne in hell fire for evermore.

Before he comes directly to this lamentable end of the repro∣bates, he doth illustrate it by a comfortable Antithesis in the good and godly, which might provoke them with all cheerefulnesse to contend to perfection in Religion.

VERSE 7.

THe Protasis only is set downe: the Apodosis is to bee sup∣plyed.

1. For the Protasis: The earth, which is apparant to us all, none can be ignorant of it. As a thirsty man taketh in drink which is dispersed into his bowels: So doth the drie and thirsty earth the raine, she takes it and conveys it into her bowels.

It comes into the earth: but because it must come upon it, be∣fore it can come into it; therefore the HOLY GHOST useth that phrase not seldome, but often; God being bountifull to the earth to send it much raine.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bringeth forth: as a mother her Children, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by a Synecdoche is put for all the fruits of the earth: because the herbe is one of the first fruits, that it bringeth forth.

Not onely herbes, but trees and all kinde of corne; for hee speakes of such an earth which is tilled: whereas herbes spring up without tillage.

What manner of fruit? Which doth benè reponere gratiam, requites the cost and charges, which the dressers have bestowed on it.

Receiveth blessing from God: without whose blessing the earth would be as brasse and yron for all the labour of the husbandman: As such an earth is blessed of God, God blesseth it with a rich and plentifull harvest to the joy and comfort of men; so is it with all those that profit by the Word of God.

For a more particular opening of every branch in the simili∣tude. The earth is every Christian man and woman in the lap of the Church. Man was taken out of the earth, and therefore may fitly bee resembled to the earth; bad hearers are called bad ground, and good hearers, good ground, Luke 8. verse 15. The raine that falls upon it, is the Word of GOD, Deuteronomie 32. ver. 2. Isaiah 55. ver. 10.

1. Raine comes downe from heaven: So the word.

2. Raine comes down to us by the clouds: So the Word by the Preachers.

3. Raine refresheth the earth: So the Word our soules.

4. Raine never returnes in vaine: So the Word accomplishes that which the Lord pleases, and prospers in the thing whereunto he sends it; it never returnes voyd: either we are the better or the wor∣ser by it, through our owne fault.

The fruits that they bring forth, is increase of knowledge and of all vertues.

The dressers of this ground, are God and the Ministers, Ioh. 15.1. 1 Cor. 3.9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

The blessing that good hearers receive is a further increase of all graces in this life: to him that hath shall be given, &c. Mat. 13.8. and eternall blessednesse in the life to come. Blessed are they that heare the Word of God, and keepe it.

1. All people are as the ground, that stand in need of the Raine of the Word of God: the earth must have Raine all the yeare long, more or lesse, else it dryeth and withereth away: So doe we if wee want the Raine of the Word. In what a miserable case were they in Israel, when there fell no raine by the space of three yeeres and sixe moneths? and in what a pittifull taking are those townes and coun∣tries, though they feele it not, which want the Raine of the Word of GOD?

You that have it, be thankfull to God for it, and learne to esteeme more highly of this blessing than ye doe. If it raine on your wheat and barly in the due time of the yeare, ye praise God for it: and will ye not blesse him for the heavenly raine, that falleth on your selves to make you fruitfull to eternall life? ô magnifie God for this raine, without the which ye should be as parched ground, pittifull to be∣hold.

2. As this raine by the goodnesse of God falls on you, so let it not passe by you, as water running from the rockes and stones, but drinke it in, that it may cause you to encrease in all vertue. The raine doth no good on rockes and stones, because they cannot re∣ceive it in. If your hearts be as stone, hardened in sinne; though ye have never such plentie of this raine, it will doe you no good: there∣fore drinke in the raine of the Word of God, that falls on you at every Sermon: let not the profitable instructions passe from you, ponder them and lay them up in your heart, as the Virgin Mary did: let them not slip from you so soone as you are out of the Church doores, but keepe the raine that God sendeth you: if it bee not a ground raine that goes into the bowels of the earth, it is to small purpose: and if the raine of the Word doe not sinke into the bottome of your hearts, if it goe no further then your eares, you shall reape small benefit by it: therefore drinke in this raine, that it may be fruitfull to you all.

3. None can well drinke, but they that thirst after drinke: if the ground be not thirsty, it will not drinke in the raine. If it be full already, the raine lieth aloft, and makes ponds that are noy some to men: So if ye be full already of the cares of the world, the plea∣sures of the flesh, or a windy conceit of your selves, saying we are rich, wee stand in neede of nothing; then the raine of the Word cannot enter into you. Blessed are they that hunger and thirst after righteousnesse. Though yee have never so much preaching, yet hun∣ger after the Word of God: he that is full, despiseth an hony-combe: a full man regards not a feast, but an hungry man is content with meane fare: though ye have never so many sweet Sermons, yet if yee be full, though they be as pleasant as an hony combe, yee will not care for them: therfore bring thirsting soules to every Sermon, when this raine is powred downe on you, that yee may drinke it in to the salvation of you all.

4. The more raine the ground hath, the more fruit it ought to yeeld: the oftner that any people hath had the raine of the Word of God falling on them, the more plentifull should they bee in good workes: to whom much is given, of them much shall bee required: you in this towne have had much raine, therefore much is required of you.

5. As it hath the raine often, so it must bring forth fruit meete for them by whom it is dressed: the more dressing, the more fruit, as we looke from our trees and grounds: the dressers are to bee re∣spected: ye must love them by whom God dresseth and tilleth you: yee must have them in singular love for their worke sake: yee must not bring forth such fruit, as shall grieve the dressers, Hebrewes 13. Verse 17.

As yee have this heavenly raine in most plentifull measure, so bring forth fruits answerable to it: leaves will not serve the turne. CHRIST cursed the figtree that had nothing but leaves on it: good words, a glorious talking of Religion, is not sufficient, a shew

of godlinesse, is not enough, but we must have the power of it: as GOD hath sent us this raine in abundance, so let us bee abundant in the fruits of righteousnesse: let us be full of good workes; then will GOD blesse us with the increase of his graces in this life, and with eternall happinesse in the life to come. God make us all such blessed ground.

VERSE 8.

THere is also a cursed ground. Let us beware wee bee not like it.

They that increase not, but decrease, and goe backward, are in a miserable case. Where,

• 1. The nature and quality of the ground.
• 2. Gods Iudgement on it.

The earth which for all the raine it had, doth not bring forth only no fruit meete for the dressers, but pernicious thornes and bry∣ars, it is a reprobate earth, reproved, disallowed of all, cast away, no man regards it.

He doth not say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: innuens ejectionem praeter naturam: emittens velut abortum.

Is nigh unto cursing. What? neere and not cursed indeed? as hee that is neere hanging,* 1.141 is not hanged, neere drowning, is not drowned. Not so: God may defer his vengeance for a time, but their damnation sleepeth not: they are very neere it, and shall have it in the end. A man sees a ship neere sinking: doth it therefore follow, that it sinkes not? Though at that time when hee sees it, it is but a sinking, yet it may sinke afterwards. So these men at this time are neere unto cursing, yet they shall be cursed afterwards indeed: there∣fore he speakes peremptorily in the next words: whose end is to be burned. Every man curseth such an earth: and these men are cursed wretches.

As husband-men burne such an earth as bringeth forth nothing but thornes and bryars: saepe etiam steriles incendere profuit agros, at{que} levem stipulam crepitantibus urere flammis:* 1.142 So God the true Hus∣bandman will cast this cursed ground, which brings forth thornes and bryars, whereby they pricke as much as in them lies Christ Iesus Himselfe, and the Holy Ghost too, into that furnace of fire, where is weeping and gnashing of teeth for ever. Every tree that bringeth not forth good fruit, shall be cast into the fire: how much more such bad trees as these?

It is one thing for a ground to bring forth bad corne, an other thing to bring forth bryars: Cockle, darnel and weeds are hurtfull: but thornes and bryars are worst of all.

1. They cumber the ground; if they were away, some profi∣table thing might spring in their roome.

2. If any corne or flowers happen to sprout forth out of the ground where thornes are, they choke them, and will never suffer them to come to any maturity.

3. They pricke those that handle them, and make the bloud runne about their fingers: so the wicked doe not only hinder the growth of good things, but they pricke both God and men. As the Canaanites were as pricks in the Israelites sides, and thornes in their eyes; So are these to God and his Children: they raile on good men, and are ready to doe them all the mischiefe they can. As Ahab hated Micajah; so doe they: they cannot abide sober and good men: their hatred stayes not here, but it is converted against God himselfe, they set their mouthes against heaven, they rayle on Christ, and his Gospell, they blaspheme the Holy Ghost, they persequute the truth to the end: If they doe it on ignorance, as Saint Paul did, who thus professeth of himselfe, I was a blasphemer, a persequutor and injurious,* 1.143 but I did it ignorantly, and therefore hee sinned not against the Holy Ghost; If they do it on weaknes, as S^t. Peter did, who cursed and swore he knew not Christ; it is a grievous sinne; yet not the sinne against the Holy Ghost. An Eunomian or Macedonian, that deny the deity of the Holy Ghost, may repent and be received into mercy. Sabel∣liani or Patripussiani that oppugne his person, may also repent and bee forgiven: but if they doe it on malice, then they commit that sinne, that cannot bee forgiven in this world, nor that which is to come: these bee the thornes and bryars which the Apostle pointeth out in this place.

Such a cursed earth bringing forth thornes and bryars were some of the Pharisees: they could say of CHRIST, this is the heyre; yet they said, let us kill him. Such a thorne was Alexander the cop∣per-smith, which resisted Saint Pauls preaching very soare: hee set his feet against Saint Pauls feete, hee resisted not his person, but his preaching: not sleightly, but vehemently with might and maine. Such a thorne was Iulian, sirnamed the Apostata, that fell quite a∣way: hee was baptized into the name of Christ, hee was a profes∣sour of the Gospell, and that a zealous one, as it seemeth: he was a publike Reader in the Church of Nicomedia: who so forward as he? yet afterwards hee proved a vile pricking thorne: hee washed away baptisme with bloud in contempt of it, he abjured Christ, and sacrificed to the Gods of the Gentiles, he scoffed at Christianity, mocking them that would believe in a crucified God. If they came to have wrongs righted, he sent them away with a flouting speech; why, your Master bids you put up wrongs, turne the other check when you be smitten. To the last gaspe he spewed out his malice against Christ: taking the arrow out of his side, that gave him his deaths wound, he tooke the bloud into his hand, hurled it up into the ayre; crying, v••cisti Galilaee: he was but a plaine Galilean with him to the end. These be the speciall thornes that the Scripture speaketh of in this place, whose end is to burne in hell for evermore. O cursed ground that hath the raine of the Word of God falling on it, and

yet bringeth forth such thornes! The Lord grant that we bee never such ground.

For the preventing of it, let us bring forth good fruit answe∣rable to the raine that falleth on us: let us take heed of the staires that may carry us headlong into the sinne against the Holy Ghost: let us not bee patrons and defenders of bad men and evill actions, against the light of our conscience: that is a step to this fearefull sin. Let us beware how on any sinister affection we oppose our selves to the preachers of Gods Word. The Devill by little and little may cause us to set our selves against the Word of God it selfe. Let us not carelesly neglect, or any way contemne, those heavenly points of doctrine, that are delivered to us. As we have the raine of the Word of God in great plentie among us, so let us bring forth fruits in some measure worthy of it, that we may not only escape the fire where these thornes burne, but may bee received into GOD his kingdome, there to reigne with him in eternall happinesse for ever∣more.

VERSE 9.

NOw least they should imagine that they are the men, hee shewes that they are perswaded better of them, that they are the elect Children of GOD, and shall bee eternallie saved.

Here is, 1. The substance of the perswasion. 2. The founda∣tion on which it is builded. In the former. 1. The matter of it. 2. A qualification of it, by the mitigation of the harshnesse of his former speech: that is, a fearefull piece of earth, which thou hast mentioned, that brings forth bryars and thornes, &c. doest thou take us to be such a ground?

No, sayes he, be it farre from us: we have a better perswasion of you.

Beloved] of God and us too. He winds himselfe into them by a kinde appellation of them.

Hee doth not say, wee expect better things from you, wee are in good hope you will prove better than thus, or the like: but we are perswaded, and nothing can remove us from this perswasion: wee take you to bee other manner of men, farre different from the former.

The things that bee in them are starke naught, but wee perswade our selves most excellent things of you. They are reprobates, but we are perswaded that you are the elect Children of God.

This is a goodly commendation, may some say: as if a man seeing a company going to execution should say to one that stands by him, I am perswaded that thou art a better man then these.

I, but this is a good perswasion; there are but two sorts of

people, godly, and wicked reprobates; now being perswaded that they are better then the reprobate, he is perswaded they be elect: and what greater perswasion can there be then that? therefore hee addeth, such things as accompany salvation.

Saint Augustine, reades it cohaerentia saluti: ad Crescen.

Such as have salvation: we are perswaded you are in the num∣ber of them that shall be saved.

1. His perswasion is propounded, then strengthened against that which might seeme to overthrow it.

Though, we have somwhat sharpely chidden you, and introdu∣ced a fearefull example of vile and wicked apostates: a father may set before the eyes of his child thieves, murderers, drunkards, blas∣phemers, and yet be perswaded that his child is none of them: only he doth it to warne him, not to treade in their steps: so, as a loving Father I have told you of these men, yet I am perswaded better if you.

A Preacher must not alwayes be inveighing against the faults, weaknesses and imperfections that bee among the people, hee must sometimes speak kindly and lovingly to them, manifesting the good opinion he hath of them: they are the fathers of the people, they must bee wise and discreet fathers: they must neither bee like to David, that never reproved Adonijah, and said to him, why doest thou so? neither like the contentious woman in the Proverbs, as the continuall droppings of the raine, ever scolding with the people: they must play the part of the Samaritane, that after Wine which made the wound to smart, powred in oyle, for the suppling of it. So wee must sometimes come with the sharpe wine of reprehensi∣on: sometimes againe with the oyle of consolation. Before, Saint Paul came with salt and vinegar, when hee spake of the reprobate earth; now hee comes with hony and sugar, but we are perswaded better things of you. Generosus animus magis ducitur, quàm trahitur, sweet and comfortable words will prevaile more with some, then rough and hard speeches: both in wisedome must be used by Gods steward: severity and lenitie must be tempered together, if by any meanes we may save the people committed to our charge. Before, Saint Paul like an hard father chode sharply: now hee stroakes them on the head againe, saying, wee are perswaded better things of you.

2. We must have a good and charitable opinion of them, that sit in the lap of the Church, that subject themselves to the Ministe∣rie of the Word, though there bee some defects and blemishes in them. S^t. Paul judged all in the Church of Philippi to be the elect Children of God, Phil. 1.7. We must not be too lavish or too strict in our judgment: some have such large consciences, as that they are perswaded too well of all, that all in the end shall bee saved, yea, even the Devills themselves: that was the dotage of Origen. And some at this day cannot bee perswaded, that any shall be damned: the lappe of their charity is too wide; and others is too narrow.

They are scant perswaded well of any, but of themselves: they thanke God with the Pharisee, they are not as other men: all others are naught, and they only are good: but except there appeare ma∣nifest tokens of reprobation, except they take an apparant bad course, and the very high way to hell, we must perswade our selves, that they may appertaine to the number of Gods faithfull and elect Children: wee are perswaded of our owne salvation judicio fidei, and we may be perswaded of the salvation of others, scientia cha∣ritatis: wee must not bee too rash in our sentence, as the Barbarians against Saint Paul, doubtlesse this man is a murderer. Such a one hath these and these faults, doubtlesse he is the child of the Devill: if they prosesse the Gospell and have any godly care to live accor∣dingly, though there be wants in them, wee must be well perswa∣ded of them.

But what was S^t. Pauls perswasion? did hee perswade himselfe that they were honest good natured men and the like? Nay, more then so, that they were in the number of those that should be saved. That young man in the Gospell, was a man of rare and excellent parts,* 1.144 he had kept (as he said) all the tenne Commandements from his youth, and Christ loved him: yet there were not things in him that accompanied salvation. Thou maiest be a sowre Cato, a just and upright Aristides in thy dealings with men, and yet have not the infallible markes of salvation. It is an excellent thing, when there be those vertues in men and women that accompany salvation. Hast thou a sharpe and pregnant wit? So had Esau, that could wit∣tily descant on his brothers name. Hast thou a brave and eloquent tongue? So had Aeschines, Tully and Demosthenes. Art thou a faire, comely and beautifull man, as goodly a man as one shall see in a summers day? So was Absalom. Hast thou a reaching and a po∣litike head? So had Achitophel. Art thou a deepe Scholler, a pro∣found learned man? So was Porphyrie, Lucian, Iulian, that never set a foote in the kingdome of heaven. Labour to have those things that accompany salvation, faith, hope, zeale, patience, humility, and other graces of the spirit, whereby we may be perswaded, that you are the deare Children of God. The Lord worke those things in us all, that accompany salvation. Though the Church be perswa∣ded of thee, that thou art a wise man, witty, learned, that is to small purpose. So live, that both the Preachers and all good peo∣ple may bee perswaded you have that in you, for the which they may judge you to be heyres of salvation.

Here hee prevents an objection that might be made. What Paul, hast thou bin so bitter towards us? hast thou called us babes and novices in Religion? Hast thou set before our eyes such a ter∣rible example of Apostates and backsliders, as if we were birds of the same feather, and now art thou well perswaded of us? thou doest but flatter us, wee can hardly thinke so. O yes, saies S^t. Paul, assure your selves, we have a good opinion of you; though we thus speake, these are but trumpets to waken you out of sin, the wounds

of a lover to cure you withall: they be but spurs of fatherly ad∣monitions to pricke you forwards unto all goodnesse. Wee made mention of these men; not as if you were such, but to warne you, that you be not such.

Though the Preacher be sometimes round and vehement, yet the people must not imagine that he is hardly conceited of them. A Father loves his child when he chides him, a Physician his patient, though he give him bitter pils: and we love you, though we be hot against the corruptions that raigne among you.

VERSE 10.

SAint Pauls perswasion was not grounded on nothing: it is not as a castle built in the ayre: it hath a sure ground to stand up∣on: you have good workes issuing from faith; therefore we are perswaded of your salvation.

To forget, that is, both to prosequute and crowne your workes: as hee hath begun a good worke in you, so he will finish it in this life, and reward it in the life to come. If God should not doe this, he should be unjust; but he is not unjust: he is not an unrighteous Father, that forsakes his Sonne, or an unjust builder that leaves his building.

That this is his meaning, is apparant, by that which went be∣fore and that which followes after: unlesse he were perswaded that God would finish the worke begun in them, his perswasion could not be firme: and in the next Verse he prayes, that they may goe on forward to the end: and when he hath done so, hee will crowne his owne worke.

The Iesuits say it is a world to see what wrything and wringing the Protestants make, to shift off this place, whereby it is cleere, that good workes are meritorious, and causes of salvation. If it bee an un∣righteous thing with God, not to give heaven to our workes, then we have it not on meere mercy, but of justice.

Iustum est ut reddat, qui debet: debet autem, qui promisit.

It is just with God so to doe, not in regard of our merit, but of his own promise. They that came into the vineyard at the last houre, had as much as the first: yet not of merit, but of covenant.

It is an unrighteous thing for one to break his promise. GOD hath promised to reward our workes with eternall life: therefore he should be unrighteous, if he did it not:* 1.145 and in the next words he shewes, that wee must not depend on our merits, but on Gods pro∣mise ratified by an oath.

But what manner of work is it? not an easie work, but a labour; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is more than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Seco. Such a wearisome labour as cuts the body: it may be they went away a mile to visit the Mi∣nisters and members of CHRIST, they had many discourage∣ments, yet they waded through them all: it was an hazarding of

their life to bee seene in their quarrell, to make their part and to re∣lieve them.

This worke of theirs is illustrated by the manner of it, the end, the matter, and the continuance in it.

Here are many excellent instructions.

Love is laborious. If thou lovest a man, thou wilt labour for him, thou wilt runne and ride for him, thou wilt relieve him in his wants according to that ability, wherewith God hath blessed thee: Love not in word and tongue only, 1 Ioh. 3.18. I will not give any thing for such love, as hath nothing but words. Shew mee thy love by thy deeds and labour. Art thou ready to doe what thou canst for thy brother? art thou willing to part with thy mony, thy meat and drinke for the relieving of him? then thou lovest him: hic la∣bor, hoc opus est, this is the true labour of love indeed: doest thou visit him, if he be in prison for righteousnesse sake? doest thou goe to him and comfort him, if he be sicke? never prate of love, un∣lesse I may see the labour of thy love. Iacob loved Rachel, therefore he laboured for her.

For the glorifying of his name.] Here we have the end of a good worke, which makes it a good work indeed: when it is done for the name of Christ. The Pharisees gave almes, yet because it was to procure a name to themselves, it was not a good worke; they have their reward amongst men: they shall have none at the hands of God. If thou givest to the poore because the statute compells thee, or because thou shalt be hardly thought of, if thou givest not, or that thou mayest bee counted a liberall man, and that the world may talke of thee and commend thee; it looseth the title of a good worke; whatsoever we doe, let us doe all to the glory of God, and he will recompense us.

Why, what was this work of theirs? they ministred to the Saints. One speciall good worke is to minister to the Saints. There were certaine women that ministred to Christ of their owne substance:* 1.146 the woman of Shunem ministred to Elisha,* 1.147 prepared a chamber and other necessaries for him. Onesiphorus ministred to S^t. Paul, which oft refreshed him,* 1.148 and was not ashamed of his chaine. Dorcas ministred to the poore widdowes in clothing them. Doe good unto all, especially to them who are of the household of faith.* 1.149 If any Saints are in want, minister to them. In this sence we must all be Ministers: this is a glorious service, a worthy ministration: in ministring to them, wee minister to Christ;* 1.150 in as much as yee have done it unto one of the least of these my brethren, yee have done it unto mee: and let it not grieve us to minister to Christ, which hath ministred his own bloud to us. The times are hard, wherein we live, all victualls are at an high rate, ma∣ny poore Saints fare hardly, lye hardly, goe hardly: let us open the bowels of compassion and minister to them. This worke above all others shall be recompensed at the day of Iudgement: when I was hungry, yee fed mee, &c. Therefore let us occupy our selves in this ministration.

But what, doe they content themselves with their former mi∣nistring, doe they set downe their staffe there? No: and yet Mini∣ster. It is not sufficient to doe well for a time, but we must continue in well doing. Many soothe up themselves in their former good workes, they vaunt of them: such and such a thing did I. O how bountifull were we to our Preachers? How kind have we beene to them? O I, but are you kinde still? have yee ministred, and yet do yee minister? have yee beene zealous, and yet are yee zealous? have yee beene diligent hearers of the Word, and yet are yee dili∣gent? have yee beene liberall to the poore, and yet are yee libe∣rall? That is a worthie commendation: then are yee good Christians indeed. In earthly blessings wee cannot away with was, or had; hath any great list to bragge, I was Rich, I had land, I had my health? wee had rather say an hundred times, I am rich, I have my health. I was good is not so much, but I am yet good, I am more and more good, that is an excellent thing.

Yet there bee many that have beene good in the praeterperfect∣tence, that are not in the present. They were sober, they would looke at no Ale-house, but now they are common drunkards; they were chaste, but now are adulterers: they were wont to keepe their Church well, they would never misse a Sermon; but now come seldome to Church, every trifle will keepe them from a Sermon: they were liberall, but now are covetous: that is a miserable thing, a dolefull tune. Let us so behave our selves, that it may be affirmed of us, we are yet good, yet zealous, yet religious: and let not this yet be given over, so long as we live.

This is an excellent place, as any in all the bible, to encourage us to good workes. God will never forget them. As hee puts our teares into his bottle, so he puts our good workes into his booke, and keepes a register of them all. Men may forget the good turnes to them; they wryte their injuries in steele, and their benefits in water: many will not acknowledge them that have beene their be∣nefactors. Pharaohs butler quickly forgate Ioseph, though he fore∣told him of his delivery. Men are forgetfull, but God is not: hee neither forgets us, nor our workes.* 1.151 Can a woman forget her sucking Child, that shee should not have compassion on the Sonne of her wombe? yea, they may forget, yet I will not forget thee. God remembred the prayer and teares of Hezekiah, 2 Reg. 20.5. The almes deeds of Cor∣nelius went up into remembrance before God, Acts 10.4. God remem∣bers our prayers, our fastings, our joyfull hearing of his Word: he remembers what money we have given to the poore, the Cloath wherewith we have clothed them, the kindnesse we have shewed to his Ministers: if wee have given but a cup of cold water, hee re∣members it, and will reward it, Mat. 10.42. This should make us all zealous of good workes. Now a dayes by our preaching faith in CHRIST, we have through the corruption of the peo∣ple preached good workes out of the Church: the people nourish

this conceit in their hearts, we cannot merit heaven by our workes, therefore it is not a pins matter though wee doe none. I but God will not forget your good workes, he will reward them both in this life and in the life to come: he will give heaven to your workes, as they are the fruits of faith, though he give it not for the worthinesse and dignity of your workes: therefore be full of them.

Good workes are not the meritorious causes of heaven, yet they are the way to heaven; and yee cannot goe to heaven, but by the way of good workes:* 1.152 therefore make your calling and election sure by them. Blessed are the dead which dye in the Lord, for they rest from their labours, and their workes follow them. Your houses and land, silver and gold tarry behind when yee bee dead: but your workes follow you. God will not forget them, but Crowne them with the Crowne of eternall glory: therefore let us be plentifull in good workes.

Now he doth earnestly wish their increase and continuance in all goodnesse. These verses containe an heavenly prayer that Saint Paul hath for the Hebrewes: wherein hee desires two things for them.

• 1. The vertue of diligence.
• 2. A removall of the vice of slothfulnesse opposite to it, ver. 12. The former is amplified.
  • 1. By the persons, to whom it is wished.
  • 2. By the manner, how it is wished, shewed.
  • 3. By the qualitie of it, the same.
  • 4. By the fruit.
  • 5. By the perseverance of it.

VERSE 11.

WEE as labourers together with God desire the same: we wish it with all our hart at the hands of God. Prayer is nothing else save a fervent desire of the heart: we lift up our hearts and our hands to thee, Lam. 3.41. All men have their desires; a co∣vetous man desires silver and gold, houses and lands: an adulterer desires a faire Dinah and a beautifull Bathshebah in a corner to sport himselfe with all: a malicious man desires the fall of him whom he takes to be his enemie, as Esau, the dayes of my fathers mourning are at hand, and then will I slay my brother Iacob, Gen. 27.41. The ambitious man desires honour, as Absalom: but a godly man de∣sires the spirituall good of himselfe and others. Oh that I were dissolved and were with CHRIST!* 1.153 and here Saint Paul desires the continuance of the Hebrewes in all good things: let the like de∣sire be in us all.

He doth not pray for some alone but for every one. A father wishes well to all his Children: a good Shepheard would not have

one sheepe in his flocke to perish. I would to God that all that heare mee this day were as I am, said Paul:* 1.154 we desire the salvation of every one of you, yea of our enemies, if we have any.

It is the joy of the Ministers to see the people continue in well doing: my Crowne and my joy:* 1.155 they desire this above all earthly profit and preferment, and they pray heartily to God for it.

He doth not desire that they might have the same diligence, but that they doe shew the same diligence, openly, abroad; that men may point at it with the finger, and ye may be ensamples to others, Matth. 5.16. Let your light so shine before men, that they seeing your good workes may glorifie your Father in heaven, 2 Cor. 8.21. providing for honest things, not onely in the sight of the Lord, but in the sight of men. Wee must not only bee godly, but shew our selves godly: wee must not only have faith, but shew it, as Dorcas did: shew me thy faith by thy workes: we must not only have zeale, but shew it, as Phinees did: we must not only have patience, but shew it: let your patient mind be knowne to all men: we must not only have love to the Saints, but shew it. Yet we know that there is an out∣ward shewing without an inward, an outward shew and an inward too: both must concurre. Some are all in shew, nothing in truth: some in shew and truth too. The Pharisees made a shew of Reli∣gion, fasted, prayed, gave almes, &c. but it was nothing but a shew. When they fasted, they looked sowre: when they gave almes, a trumpet was sounded at their gate: they prayed in the corners of the streets. Our shew must be outward and inward too: as the out∣side of the cup and platter is cleane, so must the inside too: we must be Nathaniels, within and without too: wee must walke before God with Zacharie and Elizabet, as well as be just before men: thus let us shew dayly the graces that be in us.

I desire that yee goe not backeward, but bee as diligent as ever yee were: yea, if possible, that yee may excell your selves, and be better.

He wishes the same diligence in quality, though he would have it to exceede in quantity.

We will be diligent in our trades and callings. The Merchant in his, the Clothyer in his, &c. We will be diligent in them for the trash of this world. The hand of the diligent, it maketh rich: but we use small diligence in heavenly matters. Give all diligence, sayes Saint Peter. 2 Pet. 1.10. Wee cannot goe to heaven without dili∣gence. A Scholler must be diligent before he can get learning: and wee must be diligent Schollers in the Schoole of Christ, before wee can learne him as we ought to doe, and reigne with him in the life to come. Therefore let us be diligent, if by any meanes we may attaine to the resurrection of the dead: and let us not be diligent to day and negligent to morrow, but let us use the same diligence. It was Socrates commendation, that he was Semper idem. Let us not be sem∣per idem in evill things, but in good things semper idem. Let us ra∣ther mend then pare, and let our last workes be more than our first.

This vertue of diligence is amplified by the fruit, and continu∣ance of it.

That yee may be fully assured in your hearts and consciences of that kingdome, which yee hope for.

Some men may be assured of their good estate. S^t. Paul is so sure of it, that he sings a triumph over all his enemies, Ro. 8.33, 34, &c. Neither is it his song alone, but the song of all the faithfull. I am sure, my Redeemer liveth, Iob 19.25. 2 Cor. 5.1. For we know, that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternall in the heavens. How come we by this assurance? not by revelation from heaven, but by good workes practised by us here on the earth, 2 Pet. 1.10. When Saint Paul was ready to depart out of the world, he was sure of the Crowne of life: how? not by revelation: but by the godly life which he had lead, 2 Tim. 4.8. 2 Tim. 2.19. depart from sin, bee full of good workes, as Dorcas was, and thou mayest have a full assurance of the kingdome of heaven. It is not a bare and naked faith, that can assure thee of heaven, but such as worketh by love. Men in this age flatter themselves in a supposed faith, and cast away the care of good workes: Wee cannot merit heaven by our worke; therefore wee will not worke at all: as if good workes served to no end but to merit. They are as pledges of eternall life: by them we may know whether our names are written in heaven or not: wee must know that, not à priori, for who at any time was Gods counsel∣lour? but à posteriori: hast thou workes? then thou hast faith: are there fruits? then there is a roote: hast thou faith? then thou hast Christ: hast thou Christ? then thou hast the kingdome of heaven. Therfore let us all be abundant in good works, let us excell in good works, Tit. 2.8. These are good and profitable to men: there is a neces∣sary use of them: they are infallible tokens of faith, faith of Christ, and Christ of the kingdome of heaven: therefore let us shew all di∣ligence in them, to the full assurance of the hope of eternall life.

But how long must we be diligent? Not for a time, but to the end. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, referre it to the verb, (show,) that yee may shew the same diligence to the end, holding out in the race of Christianity to the end of your life.

So run that ye may obtaine. It is a folly to run at all, unlesse we run to the end: a folly to fight at all, unlesse we fight to the end. Re∣member Lots Wife: she went out of Sodom, but because she looked back, she was turned into a pillar of Salt. Let not us be diligent for a time, but to the end: we must be working to our lives end, so long as any breath is in our body: it is not enough to bee young Disciples, but we must be old Disciples, as Mnason was: as we have beene dili∣gent in prayer, almes-deeds, in hearing of Sermons, in crucifying of sinne, so we must be diligent to the end: hold that which thou hast, lest another take thy Crowne: be faithfull to the end, and I will give thee the Crowne of life.

VERSE 12.

THat yee be not slothfull, like the sluggard: yet let mee lie a while in the bed of sinne— Let us shake off all slothfulnesse, and be not weary of well doing; like lazie travellers, that will goe no further. If we served a bad master, that either would not, or could not reward us for our service; then there were some cause why we should be slothfull: we serve a most loving, rich, and boun∣tifull master: therefore let us not be slothfull.

Diligent servants may be a spurre to them, that be negligent.

Marke such a one, be thou like him. So S^t. Paul, to whet this diligence propounds worthy examples to them.

He doth not simply say, be yee followers of the Saints: but hee points out the vertues wherein we must follow them.

Examples prevaile much. Though wee should rather live by lawes then by examples: yet examples have a mervailous attractive power. The Iewes especially were carryed away with examples: therefore the Apostle propoundeth some to them. We honour the Saints, non adoratione, sed imitatione: we doe not make gods of them, but we imitate the vertues that were in them: there is exemplar primarium & secundarium, 1 Cor. 11.1. CHRIST is certum & indubitatum exemplar, he knew no sinne: therefore we may be bold to follow him in all things, the which hee did as man. Wee must not follow him in his fasting forty dayes, in walking on the Sea, &c. but follow him in his humility, modesty, patience, &c. In these things wee may follow Christ without exception: but the holyest men of all, have sometimes beene exorbitant, therefore we must follow them with limitation.

They were laughed at that counterfeited a kinde of purblind∣nesse to follow Alexander, that imitated Plato in his crooked shoulders: when they goe straight, let us follow them; but when they goe crooked, let them goe alone. Wee must not follow Noah in his immoderate drinking, David in adultery and murther, Peter in denying CHRIST: we must tread in their good steps, not in their evill: wee must imitate them in faith and patience, &c.

Faith inlayed with charity is regina virtutum. Temperance, meekenesse, patience, &c. are the maidens of honour, that waite up∣on her. By faith wee live; the just man shall live by his faith, that is his life. By patience we possesse our soules, after wee begin to live in CHRIST. Patience is a pillar for the just to leane upon, while he liveth. By Faith we have an interest into the kingdome of hea∣ven: by patience we saile through the tempestuous Sea of this world till we come to the haven of rest. By Faith we apprehend the pro∣mises: which is a metonymie, whereby is meant the joyes of hea∣ven promised to us: patience is an yron pillar, to uphold us against all crosses and afflictions.

Patience is a most necessary vertue: yee have need of patience, Hebr. 10.36. A Souldier hath need of his armour: So have we in this warfare, of the armour of patience. Here is the patience of the Saints: Apoc. 14.12. if yee bee Saints, yee must have patience: many are the troubles of the righteous: these are they that came out of great tribulation, Apoc. 7.14. Wee cannot get to heaven without tribulations, therefore wee must have patience by the way. Innu∣merable are the crosses we meete withall: crosses in our soules, bo∣dies, many sicknesses and diseases: in our goods; they may be ta∣ken away by thieves, fire and other casualities: in our names; wee must passe through good report and evill report—What godly man lives without his crosse? therefore we have need of patience to beare them all.

I but what is patience? many talke of it that know it not.

In Christian patience there must be these foure things.

1. Not a Stoicall apathie, a sencelesnesse, a blockishnes, that it should be as pleasant a thing to us to be in equuleo, as in lecto. Christ Himselfe felt paine, his soule was heavy to death: and Christians feele paine in their afflictions, but they patiently endure it: they are not overcome with it.

2. If we suffer any misery, it must be in a good cause. Thieves by land, and Pyrats by Sea, suffer much hard-ship. Catiline did pa∣tiently abide cold and other extremities, yet hee was not patient. Baals Priests endured cutting and slashing: and covetous misers and earth-wormes will endure much to get money, yet that is no pati∣ence: miranda est duritia, sed neganda patientia. Patience must be in a good cause, in Christs quarrell, and in the suffering afflictions im∣posed on us by God: else it is no patience.

* 1.1563. In our sufferings there must be a good affection, and a good end Saul was patient: when men despised him, he gave them not a word: but that was in policie, not in Christianity. Some have pati∣ence perforce, because they cannot be avenged, they have no power to doe it: that is dissimulation, not patience: and some suffer much for vaine glory, as Heretickes have done; but wee must suffer for Gods glory, for the magnifying of him and his Gospell: that is right patience, to keepe faith and a good Conscience.

4. Our patience must be continuall. As our crosses are perpe∣tuall, while wee are in this world: So our patience must bee perpe∣tuall.

Wee must dye with patience in our mouthes: patientia est, hone∣statis ac utilitatis causâ, voluntaria ac diuturna perpessio rerum ar∣duarum. Cicer.

* 1.157Take the Prophets, sayes Saint Iames, as an ensample of patience. But I will commend one example to you instead of many.* 1.158 Take our SAVIOUR CHRIST for an ensample of patience: that endured such contradiction of sinners.* 1.159 As his life was full of mise∣ries from his cradle to his grave: so was it full of patience. He was reviled, and reviled not againe: he was called Beelzebub, and a friend

of publicans and sinners; yet he gave never an ill word againe: Hee was buffeted, spit on, blindfolded, whipped, a crowne of thornes was set on his head, and was pittifully nay led to the Crosse: yet he tooke all patiently▪ Father, forgive them, they know not what they doe. Let us bee followers of him: hee knew no sinne, there was no cause in him, why he should be so handled, yet was patient. We de∣serve many calamities by our sinnes, and shall wee bee impati∣ent? Shall not wee take our afflictions patiently? patientia est pars fortitudinis: a Christian must be knowne by his sufferings; ferendo magis, quàm feriendo. Wee must overcome all our enemies. Sun∣dry there be that professe they will put up no wrong, they will suf∣fer no injuries at no mans hands. I, but if we be Christians, we must bee patients, not agents in evill. Ought not Christ to suffer, and so to enter into his glory? Wee must goe to glory by suffering,* 1.160 as Christ did. Let us therefore be followers of them that by faith and pati∣ence inherite the promises. Remember the patience of Iob, and what an end the Lord made: the end of patience is comfortable; there∣fore let us all bee patient, that we may inherit the promises by faith and patience in this life, and have the full fruition of them to our everlasting glory in the life to come.

The reverent opinion and charitable perswasion that the Apo∣stle hath of the Hebrewes, Verse 9. is grounded on two arguments.

1. From the consideration of the graces wherewith they were adorned.

2. From the contemplation of Gods promise; wherein, 1. A narration of the promise, which is as the text. 2. An exposition of it, or a commentary on the text: that consists of two parts.

1. An explanation of the oath, whereby the promise was con∣firmed.

2. An application of it to us. 1. In regard of the end, which is the comfort of the faithfull. 2. In regard of the effect, that ari∣seth from it, a certaine hope of eternall life. Where,

1. A description of hope. 2. A confirmation of it, by an ar∣gument from the relatives. It is described by the similitude of an ancre: where, 1. The qualities of the ancre. 2. The power of it. In the end, 1. What mooved GOD to it. 2. The force and efficacie of it.

VERSE 13.

HEE insists in one speciall example, which of all other is most famous. Both because Abraham was the father of the faithfull, and the Iewes boasted exceedingly of him.

Here we have, 1. A narration of Gods ancient promise made to Abraham.

2. His patient expectation of it. In the narration,

1. A declaration of the promise. 2. The confirmation of it, namely, by an oath. 3. The matter of the promise, that was so confirmed by an oath Verse 14.4. The performance of it: which is 1. set downe, then amplified by the time, when, Verse 15.

Abraham by faith and patience inherited the promise: bee yee followers of him in faith patience, that yee may inherit the joyes of heaven promised unto you.

The promise was ratified by an oath: where we have. 1. The person, by whom hee sware, which was himselfe. 2. The rea∣son, why hee sware by himselfe, because hee could not sweare by a greater.

Wee must sweare by the greatest of all: there is none greater than God, therefore he sware by himselfe being God.

Object. GOD the Sonne might have sworne by the Father: my Father is greater than I.

So, in regard of Christs Humanity, the Father is greater than he; but in regard of the Deity, they be equall: none greater than another.

VERSE 14.

HEre wee have the matter of the promise, that was ratified by an oath.

* 1.161Verily. Sanè—answering to (ci.) Hebr. Some interpret it, nisi, except: it is an aposiopesis. Let me never bee believed any more.

In blessing I will blesse thee. That gemination sometimes signi∣fies the certainty of the thing: morte morieris, thou shalt surely dye.

Some interpret it with a double blessing, temporall and spiri∣tuall: here it signifies plenitudinem, for the certainty was expres∣sed before.

The performance of the promise is set downe in this Verse.

VERSE 15.

THere were three things promised to Abraham: the land of Canaan, a great and populous posterity, and Christ the Savi∣our the world.

For the first, Hebr. 11.9. he sojourned in the land of promise, as in a strange country, dwelling in tabernacles, with Isaak and Iacob, the heires with him of the same promise. For the second: while he was alive, he had but a small seede: and as for the third, Christ came not many hundred yeares after: yet all these he enjoyed by faith: he saw the day of Christ, and was glad.

Hee was an hundred yeere old, before hee had a child. When he had him, he was commanded to sacrifice him: yet by faith hee

stood, and by patience obtained the promise: we must believe under hope above hope, as he did.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being of a long suffering minde, and looking to things that were long to come. As patience in Abraham went be∣fore the enjoying of the promise: So we must patiently endure, be∣fore we obtaine the promised inheritance of glory and happinesse. Patience is an excellent thing.

The Philosophers, though in other things they jarred, yet they agreed in the commendation of patience. Tertul. God will take the part of a patient man. If any offer thee injurie, he is ultor: if thou hast any losse, he is restitutor: if thou beest grieved, he is medicus: if thou beest put to death, he is restitutor. Tertul. The patient abi∣ding of the poore shall not alwayes bee forgotten. There is nothing lost by patience. Yee remember the patience of Iob, and what end the Lord made. The end of patience is comfort. It may begin with a Tra∣gedie, but ends alwayes with a Comedie. The husbandman is faine to have much patience, before he have his corne into the barne: with great toile and wearying of his body, hee plowes his ground, har∣rowes it, casts his seede into the earth; hee knowes not whether he shall see it any more, but rests patiently on Gods providence. The Merchant is faine to have much patience, before hee can mount up to any wealth: many a storme and tempest he endures on the Sea, often in danger of his life. The Clothyer must have much patience, in buying of his wooll, in making of it out, in selling of his cloth, he is faine to stand to many casualities; yet hope of a convenient gaine in end, makes him with cheerefulnesse to passe through them all. They doe it for earthly things, that are here to day, and gone to morrow; and shall not we be patient for heavenly treasures, for a kingdome that cannot be shaken, but is eternall in the heavens? Bee patient a while: passe through poverty, sicknesse, malevolent tongues, and all other calamities in this life, that wee may at the length be taken up into that place, where we shall have need of pa∣tience no more; for all teares shall be wiped away 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

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.

* 1.162Objection, 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,* 1.163 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 judg∣ment, they did sweare only by God alone.

Lastly, if it were unlawfull to sweare; how shall Christ bee ju∣stified, 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 false∣hood. 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, up∣on 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 Gen∣tiles 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,* 1.164 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:* 1.165 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. There∣fore we must sweare by none but God.

Ioseph sware by the life of Pharaoh, Gen. 42.15.* 1.166

1. Not the examples of the Saints,* 1.167 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 youn∣er 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 swea∣ring 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:* 1.168 yet hee is somewhat to be borne with, because hee had the oath in his mouth, and not in his heart.

It hath beene an ancient custome in the Church of Rome to sweare by Saints,* 1.169 and by their relikes.

But consuetudo sine veritate erroris est vetustas, Cypr. l. 2. ep. 3.

* 1.170The laying on of the hand on a Bible or a testament, when we sweare.* 1.171

This may bee excused: for properly to speake, wee doe not sweare by the Bible; it is only an obtestation: as the words of this bible are most true, so is that which I sweare: and it is an outward token whereby wee declare to the world, that wee sweare by him which is the authour of the Bible; or because in this booke are con∣tained the promises and threatnings of the LORD to them, that sweare truly, and against them that sweare falsely: so among the heathen they touched the altar when they swore, yet they swore by him whom they worshipped on that altar, for they would lift up their hands to heaven when they swore, denoting by that bo∣dily gesture of theirs that they did sweare by God alone, who made the heavens.

We may sweare by God primariò & principaliter; but we may sweare by the creatures Secundariò.

This is but a meere shift and fond evasion, Zephan. 1.5. for they sware by the Lord primarily, by malchum secondarily; yet God was offended with them. Besides, there is none greater than man, but God. The Angels are creatures as well as we: they are our fel∣low-servants, and one fellow-servant must not sweare by another: therefore we that be creatures, must sweare only by the Creatour.

3. Here wee see what a reverent estimation wee are to have of an oath: it must be the end of contradiction: after men have sworne, wee should be as mute as fishes, not have a word to say. An oath was sacred among the heathen, 1 Sam. 30.15. Abimelech and Phi∣col his Captaine were satisfied, when they had Isacks oath, Gen. 21.22. but with us small credit is to be given to oathes: the oath of a Christian is no sure foundation to build upon. Iesabel had false wit∣nesses at her elbow to condemne Naboth withall: the Pharisees had two false witnesses in a readinesse to sweare against our SAVIOUR CHRIST. And now a dayes, such is the corruption among

Christians, that small credit is to be given to many mens oathes: for they say it is an easie matter in London, and I would to God it were not in the country, to procure men to sweare to what they will. So that now a dayes an oath is rather the beginning then the end of controversies, whereupon so many perjuries are found in the land: a manifest argument that Atheisme growes among us. The foole that is the wicked man, sayes in his heart, there is no God: and I thinke many sweare by God, if there be a God: but all false swearers shall one day know, to the terrour of their conscience, that there is a God, who will be avenged on them for abusing his name. Let an oath be such an holy thing with us, that there may be no more controversie, after we have sworne.

Then why should we doubt of our salvation? God hath bound himselfe by oath and promise to bring us to his kingdome, and shal wee bee as reeds wavering with the winde? I,* 1.172 for our salvation de∣pendeth in some sort on our workes, pendet ex certitudine operum, quae conjectu ralis at{que} imperfecta certitudo est. It dependeth on works, not as causes, but as inseparable effects of faith: not upon their dig∣nity or perfection, but upon their being with faith. Be faithfull to the end, and I will give thee the crowne of life. I, but who can tell whether he shall persevere to the end or not? We may be good to day, and bad to morrow. Noah, David, Peter fell. Yes, we may be comfortably sure of our perseverance; for hee that hath begun a worke in us, will finish it to the day of Christ: and though we fall, yet we shall rise againe, for the Lord putteth to his hand: whom he once lo∣veth, hee loveth to the end, and never forsakes them, till hee have brought them to his kingdome. Onely let us not bee rocked a sleepe in the cradle of security, but work out our salvation with feare and trembling.

VERSE 17.

Ἐφ' ᾧ: wherein, in the which thing, or, in the which oath, or for the which cause.

God did it willingly, not by constraint, none could enforce him to it.

More abundantly: then was necessary: for his bare word had beene enough, save that the weake∣nesse of man required it. See here GODS dealing with us after the manner of men.

To shew: that is, to make a lively and evident demonstration.

Vnto the heyres of promise: not to Abraham alone,* 1.173 but to all the faithfull.

The immutability, which cannot be transposed or altered.

Not of his promise, but counsell: arguing that it was no sud∣den or fickle promise, but such as proceeded from wise and de∣liberate

counsell:* 1.174 and the counsell or decree of God standeth for ever. That of Hezekiahs, and the Ninevites, had a secret condition: un∣lesse he had prayed earnestly for life, and the others repented, Ier. 18.7, 8. or it was rather a commination, then the pronuntiation of a decree or counsell.

Interposuit se: as if CHRIST the Mediatour had made this oath, and interposed himselfe in it betweene the father and us, for the greater ratifying of it. Oecumen.

Annexed to his promise.

Here we have the dignity of the godly: they are heyres: not of a Knight, of a Lord, a Duke, &c. but of God, and the promises, that is, of the joyes of heaven which GOD hath promised to them in his word. The kingdome of heaven belongs to Children, not to servants:* 1.175 the faithfull are the Children of God and joynt heires with Christ: so that the inheritance of the celestiall Canaan pertaines to them: how then dare you despise the lest of the heyres of promise?

2. This may comfort us against the crosses of this life. Art thou a poore man, hast no money in thy purse, to relieve thy selfe and thy family withall, as Peter and Iohn had not? hast thou not a bed to rest thy weary body on, nor an house to hide thine head in, as Christ had not? the foxes have holes, and the birds of the ayre have nests, but the Sonne of man hath not whereon to lay his head: yet faint not, neither be discouraged, for thou art an heyre of promise; and shalt one day have a full fruition of the heavenly inheritance prepared from before the foundations of the world were laid. The heyre of a Gentleman is kept under Tutors and Governours in the time of his nonage; but as soone as that is expired, he is at liberty, and free from all: so though we be the heyres of God, yet in the time of our minority and nonage in this world we are kept under many austere masters: yet the day of our redemption drawes nigh, when as all teares shall be wiped from our eyes, and we shall have full 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 immove∣able 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, chil∣dren, 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.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: 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 con∣solation, 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.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: not slipperie, which cannot bee sup∣planted, 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 se∣parated by a vaile from the rest of the tabernacle, Exod. 40.3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 in∣to 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: quia 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it drawes all men to the expectation of future happinesse.

Wherein these things are briefly to be considered.

* 1.1761. 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 reconci∣led 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 om∣nium: sperare per aliquem, aut per aliquid, est tanquam per instrumenta à Deo ordinata, te à Deo bonum aliquod consequuturum; that is not un∣lawfull: 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, fa∣stings, 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 Schoole∣men 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 S^t. Augustine speaketh, and of them he glorieth; Charitas adoptionis, veritas promissionis, po∣testas 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 tur∣ning in him.

2. God of his free mercy hath promised heaven to mee, Tit. 1.2. and hath sworne that I shall have heaven: therefore I hope for it.

3. CHRIST hath purchased heaven for mee with a deere purchase, even with the shedding of his owne bloud: therefore I hope for heaven.

4. God, that hath promised it to mee in Christ, is able to fulfill his promise, he doth whatsoever he will in heaven and in earth: there∣fore though I be unworthy of it being a wretched sinner; though I have many strong enemies to wrastle withall by the way, even all the devills in hell against mee; though I meete with crosses, passe through a Sea of tribulations, yet I will hope for heaven, and I know I shal one day have it: this is the ancre that pierces the waters of troubles and entreth into that within the vaile. This is the hope of a Christian, which makes not ashamed, as the Apostle speaketh, Rom. 5.5. this makes us with Abraham, Rom. 4.18. to believe under the hope of grace against the hope of nature and our owne worthi∣nesse. The hope of the hypocrite shall perish, Iob 8.13. Pro. 10.28. but the hope of a godly man that believeth in Christ shall never perish. There may be weakenesses in hope, as in faith, but it shall never be quite overthrowen. A man may bee sicke, yet not dye: the Sunne may be eclipsed, yet not extinguished: we have this as an ancre of the soule, and by vertue of it we arrive at the haven of hap∣pinesse in the life to come.

Therefore let us desire God to increase our hope, and to streng∣then it daily more and more. But this ancre being in heaven already may put us in an assured hope of heaven: and the Lord in mercy so fortifie this ancre, that no stormes of afflictions may bee ever able to prevaile against it. Lord increase our hope.

VERSE 20.

HEre wee have a pledge of our entrance into heaven, which is Christ Iesus.

Our ancre is in heaven: but as for us poore soules, how can we come thither? Well enough. Christ is there: therefore we shall bee there. The argument is drawne from the relatives. Christ is gone into heaven before, and we shall goe after him: he is praecursor, and wee postcursores. Iohn Baptist was Christs forerunner, and Christ is our forerunner: the head is in heaven, therefore the members shall be in heaven: the husband is in heaven, therefore the wife shall be with him: the first fruits are in the barne of heaven: Christ is the first fruits of them that sleepe; therefore we that are the second

fruits sanctified in him, and by him, shall one day be in heaven with him. Let this strengthen our faith and hope too: our forerunner is entred into heaven before us, and we shall follow after him. This may uphold us against all the suggestions and temptations of Sa∣tan. Flesh and bloud is ready to object against us: oh it is a long way to heaven, an irksome and tedious way: through many tribula∣tions wee must enter into the kingdome of God. You shall meete with many enemies by the way, and your legges are weake to carry you in this way: how is it possible for you to come thither?

To all these we must oppose this buckler. Christ our Saviour is gone before us, and we shall follow after. Christ had a body as well as we, compassed with naturall infirmities as well as we, he dyed as well as we; yet he is in heaven: therefore, though I be full of weak∣nesses, though I dye, yet I shall rise againe, and meete Christ in the ayre, and be translated with him into his kingdome of glory. This is our hope of eternall life, and the Lord strengthen this hope in us all to the end.

Now least any should bee ignorant of whom hee meanes, hee points him out by his name and office.

CHRIST had good authority to enter into this sanctuary, because he is the true high Priest. As the High Priest in the time of the Law went into the earthly sanctuary: So is he gone into the heavenly.

Thus hee is returned to Christs Priest-hood, from whence hee digressed, Hebr. 5.11.

CHAP. 7.

IN the last Verse of the former Chapter, of purpose hee made choyse of such a similitude to set forth the nature of hope with∣all, whereby hee might justly take occasion to returne to the Priest-hood of Christ againe, from the which hee hath digressed, Verse 11. Chap. 5. ad finem 6.

In the explication of this his excellent Priest-hood according to the order of Melchizedeck. 1. He intreateth of Melchizedeck the type and figure, Verse 1. ad 11. 2. Of our Saviour Christ pre∣figured by him: speaking, 1. Of his calling to the office of Priest-hood Chap. 7. and 8. 2. Of the exequution of it, Chap. 9.10.

In the type, 1. A narration of the dignity and excellency of Melchizedec, Ver. 1.2, 3.

2. An amplification of his greatnesse, Verse 4. ad 11.

In the narration of the dignity of Melchizedec. 1. A descrip∣tion of him out of Moses. 2. An interpretation and application of it by the Apostle. Melchizedec is described by his offices: he was both a King and a Priest: which are first affirmed, then confirmed.

Melchizedec. Some take it to be a noune appellative, because of the signification: that he was so called of the people, because he was a just King.

1. Then the names of Abram, Sarai, Iacob, Benjamin should be appellatives, because they signifie something.

2. Then Salem should be an appellative.

Some of the late Hebrewes, whom others follow, say it was a common name to the Kings of Salem, as Pharaoh to the Kings of Aegypt, and Caesar to the Emperours of Rome: but it is an inven∣tion of their owne: it was the proper name of the man.

Melchizedecks kingdome is illustrated by the place, where hee ruled, King of Salem.

Ierome in locis Hebraicis is of opinion, that this Salem is that which is called Sichem, Gen. 33.18. where he affirmeth the ruines of Melchizedecks palace were to be seene in his dayes, and that it is that Salem which is mentioned, Ioh. 3.23. that was neere Iordan▪ and in the Greeke and Latine tongue it is called Sicina.

Yet the same Ierome, epist. 126. ad Euagrium reckons up a great number of learned men, which thinke it is Ierusalem: which at the first was called Salem, after Iebus, and at the last Ierusalem: which, as some suppose, is composed of Iebus and Salem. B. being turned into. R. for Iebusalem, Ierusalem.

Ioseph. lib. 1. antiq. cap. 11. lib. 7. c. 3. & de bello Ind••ico. l. 7. c. 18. is also of opinion, that it is the same, that was after called Ierusalem. Sundry Hebrewes were of the same minde, as Ierome te∣stifieth in traditionibus Hebraicis in Genesim: and the Chalde para∣phrase doth translate it, Melchizedec Rex Ierusalem.

And indeed it is most probable, that it was Ierusalem.

1. The name of Ierusalem hath [Shalom] peace in it: ••••ru Shalom: they shall see peace.

2. Shalom and Sion are all one, Psal. 76.2. now Sion is Ierusa∣lem: therefore Salem.

3. As Christ was in speciall manner King of Ierusalem, the King of the Iewes, which came riding in great solemnity to Ierusa∣lem: so it is like, Melchizedec was King of Ierusalem, being a figure of our Saviour Christ.

His Priest-hood is illustrated by the relatives, the nomination of the person whose Priest he was: not of the Devill, of any Idoll or false God; but of the most high God that dwelleth in the highest heavens, and is exalted above all Gods.

Some translate it, Prince of the most high God: because [Gohen] signifies a Prince, as well as a Priest: as 2 Sam. 8.18.

But, 1. The addition Dei altissimi sheweth that it must bee translated Priest: for none is ever called the Prince of the most High GOD.

2. S^t. Paul here, and the seventie there translate it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which alwayes signifies a Priest, not a Prince: and 2 Sam. 8.18. the se∣ventie translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Courtiers.

3. His receiving of tithes proves him to be a Priest, and Iose∣phus calls him Sacerdotem: so is he termed, Psal. 110.4.

These offices are confirmed by the effects. 1. As a bountifull King, hee met Abraham, bringing out of his storehouse bread and wine, for the refreshing of him and his men, after the battell.

The Papists are most ridiculous to fetch the Masse from hence: that the bread and wine brought by Melchizedec was a figure of the Masse, and that he did offer them as a sacrifice to God. But the Hebrew is [hotsia] prodire fecit: hee made them to come out of his cellar and butterie, he was no niggard of them: protulit, non ob∣tulit, so Cajetan himselfe observed.

2. He brought them forth, not for God, but for Abraham, to comfort him and his, after the battell they had fought. vide Deut. 23. ver. 4.

3. How wide are the Papists, to strive so much for this bread and wine, when as they in the Masse offer up no bread and wine, but the body and bloud of Christ? As Melchizedec was a King, he met Abraham, and of his Prince like liberality gave him bread and wine: in the name (bread) all victualls being included: which is illustrated by the circumstance of time, when he met him, after the slaughter of the foure Kings, Gen. 14.9. Vndoubtedly there was a marveilous slaughter: the Kings in this battell on both sides were in number nine: then the common Souldiers, Captaines and lea∣ders must needs be many. Vnto them was annexed Abrahams fa∣mily, which consisted of three hundred and odd: a number of these fell in the slime pits, and no doubt but Abram and his men put di∣verse of them to the sword. There must needs bee an exceeding great slaughter. Abrams fingers were at this time embrewed with bloud; yet Melchizedec, and GOD in Melchizedec bles∣sed him: hee doth not curse him for it; fie on thee, thou bloudy man, why hast thou defiled thy selfe with Warre? but he blessed him at this instant.

Whereby it is apparant to all the world, that Warre is lawfull,

1. Iud. 3.1, 2.

2. From examples. In the Old Testament many. In the new the Centurion, Luk. 7.8. Christus fidem ejus laudavit, non militiae desertionem imperavit. Aug. Contr. Faust. Mar. l. 22. c. 74. Cor∣nelius, Acts 10. Peter having taught him, Christ doth not bid him leave that calling. In the Primitive Church, Constantine, Theodosius, Valentinian were worthy Warriors.

3. God blesseth Warre. Abram was blessed of Melchizedec after the battell, Ios. 10. God hath honoured it with miracles from heaven with the standing of the Sunne, &c.

4. The common-wealth defends her Citizens from internall enemies by putting them to the sword: so shee may defend them from externall by Warres.

So that it bee a lawfull Warre, these conditions are required.

1. Authoritas legitima: there is bellum defensivam, which

private men, the country being invaded, may take upon them: but bellum oftensivum must not be undertaken without authority: tale bellum indicere, solius est supremi capitis. Bell. de laicis. c. 15. p. 471.

2. Causa.

1. It must be justa: which the Souldiers must not too curious∣ly examine, but submit themselves to their rulers, unles they see ma∣nifestly that it is unjust: even as the hangman doth not offend in executing a man, though unjustly condemned; but the Iudge in condemning him.

Reum regem facit iniquit as imperandi: innocentem autem militem ordo serviendi. Aug.

2. It must not be light, but weighty.

3. It must not bee doubtfull, whether it be good or not; but certaine.

3. Condition that is required in War, is intentio bona: the pub∣like good.

4. Modus debitus.

Yet sundry have utterly condemned it.

As the Manichees, which accused Moses, Iosua and David for wicked men.

Erasm. annotat. in Luke 3. Saint Iohn speakes this, not to Chri∣stians, but to heathens, to the Roman Souldiers, or prophane Iewes that fought under them: hee doth not prescribe what Souldiers should bee: but that they should be minùs mali, qui erant pessimi.

He alledges that out of Ambr. de viduis. Arma ecclesiae fides est, oratio est, quae adversarium vincit. True: they bee good wea∣pons contra daemones: but wee must have other weapons too, contra homines. Mose orante, & Iosua pugnante they prevailed against the Amalekites, and obtained the victory, Exod. 17.

Neither will the Anabaptists allow of it.

But let them know, milites non sunt homicidae, sed ministri legis: non ultores injuriarum, sed salutis publicae defensores.* 1.177

Bell. sayes, Luther is of opinion, that it is not lawfull to Warre against the Turke.

Not because all Warre is unlawfull: or, that wee have not a just cause to Warre against him that seekes to extinguish Christia∣nity; but,

• 1. Because hee is GODS scourge, to punish us for our hai∣nous sins.
• 2. Because persecution is more profitable for the Church then victory.
• 3. Chiefely, that the Pope might be extinguished.

But Luther spake this in an heat, which after he recanted.

Nay, Luthers assertion is this, that we may not War against the Turke, when he is quiet, and doth not molest us.

Wee must have Ministers and other good Christians to pray; and we must have Captaines and Souldiers to fight: for that cause,

preparation to Warre is requisite. They that have no care to fur∣nish themselves with convenient armour against the time of need, shew themselves to have small care of Gods glory, of the preserva∣tion of religion, of the safety of their native country, that is as a mother and a nurse to us all.

Now if it be lawfull on some occasions for Christians to make Warre, then it is lawfull to prouide for Warre, and in the time of peace to have training for Warre, that men bee not to seeke when the enemie commeth. As Schollers are trained up in Schooles and Vniversities for the Ministery: as students are trained up in the Innes of Court for the Law, some to be Counsellors, Sergeants, Iudges throughout the Realme; as some are trained up to bee Merchants, Clothyers, Physitians,, &c. So it is requisite that some should bee trained up for the Warres.* 1.178 Goliah is said to have beene a man of Warr from his youth up: hee was trained up in the Warre: which is spoken to his commendation, though hee were a wicked man. The Centurion had Souldiers trained up under him: fidem laudavit, milites non damnavit. So had Cornelius Souldiers, whom he brought up in the feare of God: and it is requisite in all Countries professing the Gospell, there shold be training to make men fit for War, if God shall send it. In the time of health wee provide for sicknesse, we will not be without Kerchiefes to put on our heads if need be, with∣out Aquavitae in the house, least we happen to faint. When the Sea is at the calmest, the Marriners are provided for a storme and tempest: they have their Sailes, Masts, Ropes, Oares, Ancres, &c. in a readinesse, which they imploy when a tempest comes: So in the time of peace wee must provide for Warre, wee must have our armour and weapons in a readinesse, wherewith we may defend our Country and Religion, our selves, our Wives and Children. So did Vzziah, 2 Chron. 26.14. as GOD blesseth the one, so will he doe the other, if it bee used in his holy feare: and the Lord blesse the training that is amongst us, that no hurt, no drinking, swea∣ring, and swaggering, but much good may bee done by it, to Gods glory, the comfort of us all.

Melchizedec his Priest-hood is confirmed by two effects: the one on his part; the other on Abrahams: for his part, hee blessed him, with a solemne blessing, as Gods vicegerent: the manner of the blessing is set downe, Gen. 14.19, 20.

From hence Bell. doth inferre. l. 5. de Ro: Pont. cap. 9. that one and the same man may be both an ecclesiasticall and a politicall Prince; as the Pope, who though he have no civill jurisdiction di∣rectly, yet indirectly he hath, so farre as it concerneth the spirituall good of the Church; and by vertue thereof he may set up and pull downe Princes at his pleasure. Melchizedec, sayes he, was both a King and a Priest: so may the Pope bee. Heli and Samuel were Priests and Iudges: So may the Pope be.

1. These were extraordinary in a few men; that of Melchize∣dec before the law was made for a separation of those two offices,

after they were flatly distinguished in Moses and Aaron.

2. Melchizedec was a type of Christ, and sustained both offices, which concur in our Saviour Christ. The Pope is no type of Christ, therefore he cannot by that reason lay claime to both offices, what∣soever may be holden upon other grounds.

Here wee see what a reverent account we are to make of them whom GOD hath set apart to the office of the Priesthood and Ministery.

They be the Priests, the Ministers of the most high God, in spi∣rituall and ecclesiasticall matters, they sustaine the person of God: therefore they are highly to bee esteemed of us. Artaxerxes in his letter to Ezra gives him an honourable title. Herod though a mighty King and glewed to his sweet Delilah of incest,* 1.179 reverenced Iohn Baptist. Constantine that famous and religious Emperour used the Bishops at the Councell of Nice with mervailous respect: hee would not suffer them to stand bare before him: hee would have them to sit downe by him, professing that as he was Gods deputy in the Common-wealth, so were they in the Church: yet a number of prophane persons are there, even where the Gospell is prea∣ched, that thinke basely and speake basely of the Ministers: what bee they? they bee but Priests; I but they are the Priests of the most high God.

The name of a Priest is an honourable name in the booke of God, not a name of reproach and contempt. Indeed the Popish massing Priests, that take upon them to offer sacrifice for the quicke and the dead, being most injurious to the one sacrifice of Christ once offered up for us all, they are worthy to be thrust out of the Country, with contumelie. Whereupon a woman in Queene Maries dayes spake to a Priest, that came into the market to buy fowles, canst thou make GOD Almighty, and canst not make a Capon? But let us take heed how wee mocke the true Priests, Prophets, and Ministers of the LORD. The little Children that called Elisha balde pate, were torne in pieces by Beares: they are the Priests, the servants of the most high GOD: the master, whom they serve is the Highest above all; therefore take heed how yee despise his servants: reverence them for their master his sake, for their office sake, being Gods Ambassadours: for their workes sake, the salvation of you all, which God effecteth by them, receive the word preached by them with all meekenesse, that by it ye may be saved in the life to come.

VERSE 2.

HIs Priest-hood is ratified by another effect on Abrahams part: what? as it were to requite him withall? No: but as his part and portion, which in equity he could not with hold from him.

In the Hebrew it is somewhat doubtfull, whether Melchizedec gave tithes to Abraham, or Abraham to Melchizedec: nay, by that it seemes rather that Melchizedec gave to Abraham.

But the seventie, and especially S^t. Paul puts it out of doubt.

Melchizedec dedit spiritualia benedicendo: Abraham tempora∣lia decimando.

Of this historicall description of him out of Moses the Apo∣stle first makes an interpretation, then application. The interpre∣tation is of that, which was expressed by Moses: the application of that which was concealed by Moses.

1. He interprets his name.

2. The place where he ruled as King. Melechtzedec. (i) is put in ornatus gratia: as in Adonibezek, Abimeleck, &c.

So is Christ the King of righteousnesse. Christ was righteous in his conception, in his conversation, preaching, and in the exequu∣tion of the last judgement.

1. He ruleth with righteousnesse.

2. Without sinne.

3. Hee makes us righteous, Iehovah our righteousnesse, Ierem. 23.6, 26.

The second thing interpreted by the Apostle, is the place where he ruled as King: and that is Salem, which is, peace. Christ is our peace: Rom. 5.1. Esai. 9.6.

1. He was borne in the time of peace.

2. The Angels at his birth published peace, Luk. 2.14.

3. Eph. 2.15. by his crosse he made peace.

4. He left peace with us: Iohn 16.33.

Abraham gave a tenth part, not of some, but of all. The Pha∣risees tithed Mint, Cummin and Anise, even the least things: which our Saviour commends them for, if they had not left the weightier matters of the law undone. But this goes to the heart of many. We are content to pay tithe corne: yet that, God knowes, doe many un∣willingly: but must we pay tithe hops, tithe cheese, tithe Apples? must wee pay tithe of the gaine that wee get by the trade of clo∣thing? I verily. I give tithe of all that I possesse: and shall wee bee worse than the Pharisees? Let him that is taught in the word, commu∣nicate unto him that teacheth,* 1.180 in all good things. Abraham gave tithe of all things to Melchizedec: so ought yee to doe, howsoever you flatter your selves to the contrary.

Our best workes are too often defiled with sinne: many strange by-thoughts creepe into our minds while we are a praying:

we pray not with sighes and groanes of the spirit, as wee ought to doe: we preach not with such wisedome, love, zeale, and power, as we should: we give not our almes so sincerely, as becommeth us, we receive not the Communion so penitently and thankfully as we should: we heare not the word with such reverence and attention as becommeth us: every one of us may knocke on our breasts after the best action we have done, with the Publican: and say, Oh God be mercifull to mee a sinner. I have no righteousnesse of mine owne to appeare before thee withall: cloath us with the righteousnesse of thy deere Sonne, the King of righteousnesse, that wee may bee found in him, to the everlasting joy and comfort of us all. Let the Papists trust to the broken staffe of their inherent righteousnesse, scoffing at the imputed righteousnesse of Christ: but let us desire this righteousnesse.

By nature there is Warre betweene GOD and us: hee is our enemie, and wee his: the flagge of defiance is displayed be∣tweene us both.

Then in what a wofull case are we? are we able to encounter with the GOD of heaven and earth, that hath all creatures at his becke? we must needs goe by the worst: he can arme heaven, earth and hell against us: but here is our comfort,* 1.181 IESUS CHRIST is our peace: hee hath set at peace by the bloud of his crosse all things in heaven and earth. This is the true peace indeed, without the which wee can have no sound comfort: there is no peace, saith God, to the wicked. What peace said Iehu to Iehoram, when as the adul∣teries of thy mother Iesabel are yet in great number? Though a man have the world at will, faire houses, large lands, ample possessions, great bagges of silver and gold, yet if his adulteries, oppressions, and other sinnes lye as an heavy loade on his conscience, alas what peace can hee have? hee is as the raging Sea, that cannot bee quiet. Achitophel had wealth enough; yet because he was not at peace with God by Christ, tooke a rope and hanged himselfe. Iudas had money enough being the purse bearer, and having lately received ••hirtie pieces of silver from the Scribes and Pharisees: but alas, his sinne vexing his conscience he could have no rest, but became his owne butcher. Therefore let us all desire God to give us an assurance in our hearts and consciences, that wee are subjects appertaining to the King of peace, and that Christ Iesus is our Peace.

It is a singular blessing to have outward peace, to sit quietly un∣der our vines and figtrees, to have no leading into Captivity; no com∣plaining in our streets. God hath beene wonderfull gracious to Eng∣land these many yeares together, and that for the admirable peace which it enjoyed: we are to praise God that there be no tumults, in∣surrections, nor massacres; that there is no sword of the enemies to devoure in the land: but if in the meane season wee bee not at peace with God by Christ, we are most miserable. Therefore let us pray especially for this peace, that we may be perswaded of the re∣mission of all our sinnes in the bloud of Christ.

This is most livelily represented to us in the Lords Supper. The breaking of the bread sets before our eyes the breaking of Christs body for our sins: the powring out of the Wine represents to us the gushing out of the bloud of Christ, out of his Holy side for our iniquities: therefore let us come to this heavenly banquet with bro∣ken hearts and contrite spirits, with a true and lively faith in Christ Iesus, the true King of peace, that wee may be assured that Christ is ours, so that whensoever death shall come, we may say with Simeon, Lord now lettest thou thy servant depart in peace—for mine eyes have seene thy salvation. This is that peace which passeth all understanding: the God of peace give it to us all.

VERSE 3.

THe thing concealed by Moses is the eternity of Melchi∣zedec: not in deed, but in respect of Moses History. Hee is introduced by him on the suddaine, as if he came then pre∣sently from heaven, and returned thither againe▪ for Moses never spake of him before, nor after.

His father and mother were not onely not knowne; but they were not at all, namely in the History of the bible. Cujus ne{que} pa¦ter ne{que} mater scribuntur in generationibus. Syr. otherwise he could not have beene a fit type of our Saviour Christ.

He doth not say, of yeeres, but not so much as of dayes: dayes goe before yeeres,* 1.182 Melchizedec was without beginning of dayes, quia hoc scriptum non est: Christus, quia non habet initium. Chrys. Theoph.

Nor end of life. Not that he was translated as Enoch: but be∣cause his end is not mentioned. So Christ had no father, in respect of his humanity: no mother, in respect of his deity.

He had kindred according to the flesh, but not as God: without beginning and ending, as God, Ioh. 12.34.

This he applyeth. Likened: they are not the same, but the one like to the other. As the picture of the King is like the King, so Mel∣chizedec was as a picture of our Saviour Christ.

Not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: nothing can overthrow it. An immoveable Priest-hood, a permanent Priest: so was not Aaron and his poste∣ritie. Some have affirmed from hence, that Melchizedec was not a man, but something greater then a man. Origen (as Ierome testi∣fieth of him, Epist. 126.) said hee was an Angell: others that hee was the HOLY GHOST: others that he was the great power of GOD, yea greater then Christ; because Christ is said to bee a Priest after his order. Epiphan. l. 2. cont. haereses, haeresi. 55. Aug. de hae∣resibus. c. 34. The same did Theodotus the Heretike avouch, and that hee was the mediatour of the Angels, praying for them, as CHRIST doth for men. Tertul. de praescrip. adversus haereti∣cos, in fine. Some have taken upon them to set downe his fathers

and mothers name: that his fathers name was Eracla, his mothers name Astareth or Asteria. Vide Epiphanium.

All these are confuted by the text.

1. Hee is said to bee likened to the Sonne of God: but nullum simile est idem.

2. Hee is said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: not because hee had no 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, stocke or kinred, but because there is no 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, no men∣tion, no commemoration of his kinred in the Scripture: from whence ariseth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Verse 6. So Horace, lib. 2. Satyr. 5. sayes of one, that he was sine gente, because his nation was not knowne: qui quamvis perjurus erat, sine gente, cruentus▪ San∣guine fraterno: and they use to call him terrae filium, whose father is not knowne. Iobs Genealogie is not expressed in Scripture.

But why was his Genealogie omitted? Some of the Iewes say, because his father was a fornicatour, and his mother an whore. Eustathius Bishop of Antioch sayes, because his ancestours were not worthy to be reckoned with such an holy man. Some, because he did not appertaine to the stocke of Abraham, from whence the Messiah came: rather, because he might be a full type and figure of CHRIST.

Sem cannot be Melchizedec: the Iewes say he was. Lyranus. Ierome epist. 126. calls it famosissimam quaestionem.

1. Sem his Genealogie is set downe in the Scripture: his father and mother are knowne, his Grandfather and great Grandfather: his posterity, Gen. 10.21. Ergo.

Object. Lyr. his Genealogie indeed is registred under the name of Sem: but not under the name of Melchizedec, as the Holy Ghost meaneth.

Sol. I but the Apostle speakes of the man, not of the name. This man Melchizedec was without father and mother: So it may be said, that the posterity of Israel is not mentioned, Matth. 1. be∣cause the name of Israel is not there, but of Iacob.

2. Sem had the east part of the world allotted to him, Gen. 10.31. then how came hee to dwell in Canaan appointed to Cham and his posterity, Gen. 10.19. and to Reigne there as a King?

Whereas Sem and his posteritie had Chaldea allotted to them: Abraham came of Sem, who dwelt in Vr of the Chaldees, from whence he came into Canaan at Gods Commandement Gen. .1.31. he passed over the river Euphrates, whereupon he was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the seventie. But we never read that Sem was called into Canaan,* 1.183 as Abraham and Lot were.

3. There is no probabilitie, that seeing all this while often and constantly hee hath beene called by the name of Sem, the HOLY GHOST should now of the suddaine call him by the name of Mel∣chizedec.

4. It is said of Melchizedec, Hebrewes. 7.6. that his kindred is not counted among the Levits: yet Abraham and Levi came of Sem: therefore Sem was not Melchizedec.

5. Iosephus and Philo Iudaeus affirme, that Melchizedec was a Ca∣nanite, so say Irenaeus, Epiphanius, Theodoretus.

Adam and Eve had neither father nor mother: they had no earthly Father, to beget them, nor mother to beare them in her wombe, but were immediately created by God. All others that descended of them, have both father and mother: Melchizedec himselfe had father and mother, else hee could never have had any being in the world to meet Abraham and to blesse him: but he is said to be without father and mother, &c. because their names are not re∣corded in the historie of the Bible; otherwise both he and all other Men, Women, and Children have beginning of dayes and end of life. We have a beginning, and wee shall have an ending: there is a time to be borne, and a time to die. Adam lived so long, and hee dyed. Methusalem almost a thousand yeeres, yet he dyed in the end. The rich man also dyed, and was buryed. Rich and poore, high and low, Merchants, Lawyers and Physitians dye. Lords, Earles, Dukes, and Kings dye. Some goe merrily to bed, and are dead in morning: Some lively and jocund at noone, and dead by night. Some are made exequutors to others, that are faine to have execu∣tors themselves, before they can come to the exequution of the will and testament left to them. Such a fraile thing is our life: a vapor, a bubble, a thought, a dreame, &c. Therefore let us so spend the few, evill, and uncertaine dayes of our pilgrimage in this world, as that wee may live with Christ that abideth for ever in the world to come.

The Priest-hood of our Saviour is an everlasting Priest-hood: as for his sacrifice, the action is past: he offered himselfe once for all on the altar of the Crosse: but the fruit and efficacy of it remai∣neth for ever, his intercession remaineth still: hee is our interces∣sour in the heavens, and presents the incense of our prayers to his Father in the golden censer of his owne righteousnesse, and hee will offer up the sacrifice of praise for us to his Father for ever. There∣fore let us shew our selves to bee Priests to him, offering up our selves, our soules, our bodies as an holy sacrifice to him in this life, that we may reigne with CHRIST our Priest for ever in the life to come.

VERSE 4.

NOw followes the greatnesse of Melchizedec, which was a type of our SAVIOUR CHRIST: wherby the great∣nesse of our SAVIOUR CHRIST Himselfe may shine more evidently to us all.

The amplification of his greatnesse is set forth by comparing him with two famous persons, Abraham and the Levites. 1. That he is to be preferred above Abraham, he evinceth by these two ar∣guments.

1. Hee that takes tithes is greater than hee that gives tithes. Melchizedec takes tithes, Abraham gives tithes. Ergo.

2. He that blesseth, is greater than he, that is blessed: but Mel∣chizedec blesseth, and Abraham is blessed. ergo.

That he is to be advanced above the Levites, he sheweth by two arguments.

• 1. They are mortall: he is immortall.
• 2. They payd tithes to him: ergo, he is greater than they.

The first argument hath two parts: an affirmation, and an an∣ticipation of an objection.

1. Argument: he that received tithes of Abraham that famous and worthy man, of whom the Iewes doe boast more than of any other, must needs be acknowledged to be a great man: but Melchi∣zedec received tythes of Abraham: ergo.

The proposition dependeth on this: tythes were Gods right: therefore they that tooke tythes were in Gods roome: and for that cause superiour to them, that payd tythes. Melchizedec was a ta∣ker of tithes; Abraham a giver of tithes: therefore he was grea∣ter than Abraham.

Because it is a matter of importance and worthy the marking, he stirres them up to attention by an Epiphonema.

Consider: as they doe that are in a theatre, which are wont with serious min••es and carefull diligence to consider of that which they see and heare. Melchizedec as a magnificent King and roy∣all Priest commeth forth to play his part: therefore consider him well.

How great. Not in stature, as Saul was, but in honour and dig∣nitie.

This: whatsoever he were.

Even the Patriarch Abraham. Such a rare man,* 1.184 as Abraham was, the friend of GOD, the Archfather, a chiefe father, the Prince of fathers. Ab rab gnam, the father of many nations: of him the Iewes chiefely boasted, that he was their father. So,* 1.185 Acts 2.29, 7, 8 and 9.

Of the first or chiefe of the fruits: taken also for spoyles. An ordinary thing among the Gentiles to consecrate some of the spoiles to their Gods, when they had gotten a victorie, 1 Samuel 15. ver. 15.

The chiefe of the spoiles, hee would not give of the basest: they by a Synecdoche are put for the whole spoiles. Some tran∣slate it, praecipua, the chiefe things.

The taking 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, what∣soever their stature be, if as little as Zacheus, whatsoever their out∣ward 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 spea∣king in the mayd, spake honourably of Paul and Silas. Constantine the Emperour used the Bishops at the Councell of Nice with mar∣veilous 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 Melchi∣zedec was: So say I to you all; consider what great men the Prea∣chers 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 pa∣rish, 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 reve∣rence the word delivered by him. The small account that the peo∣ple make of the Preacher, causes the Word of God to finde the les∣ser 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 recei∣ving 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, Melchi∣zedec 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 war∣rant 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 bre∣thren: 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 ge∣neration.

Though the Ministers bee advanced into a chaire of dignity a∣bove the people, yet they must remember, that they are their bre∣thren. The King is the subjects brother: when thou makest a King, thou shalt take him from among thy brethren: much more is the Mini∣ster 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, recei∣ved 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 un∣thankefull 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 in some sence it may bee affirmed that they are due jure divino. 1. Quoad substan∣tiam, non quantitatem. 2. Si addatur ecclesiae determinatio: and so the feasts are now to bee kept holy jure divino. 3. That the very quantity is due, jure divino: yet non ex vi juris divini, sed ex vi juris ecclesiastici.

These are nothing else but starting holes: for it is a firme and immoveable truth, that the very quantity is still due to the Mini∣sters of the Gospell, whether the Church determine it or not: for Gods institution dependeth not on the constitution of the Church.

Here we have just occasion to intreat of tithes: wherein sundry questions are to be discussed.

• 1. Whether tithes are now due to the Ministers of the Gos∣pell?
• 2. Who they be that must pay tithes?
• 3. Whereof we must pay tithes?
• 4. Whether wee are bound to pay tythes to a bad Minister or not?

For the former. Tithes are due to the Ministers of the Gos∣pell; not of almes, or of benevolence, which the people may pay us, if they will: but of justice, we have a right and interest to them.

1. The labourer is worthy of his hire: a beggar is not worthy

of almes, when yee give a labourer his hire, yee give him his due, not an almes.

2. 1 Cor. 9.7. A Souldier hath right to his stipend, hee hath it not of almes: A Shepheard hath a right to live on the flocke, and an husbandman hath a right to eat of the fruit of the Vineyard, which he planteth.

Tithes are perpetuall.

1. By Abrahams paying of tythes to Christ in Melchizedec, the Apostle concludeth the perpetuity of Christs Priest-hoode, Hebr. 7.8. Now if tithes were paid to Christ before the law, then they are still due to Christ to the end of the world, so long as his Priest-hood continueth.

2. Tithes are the Lords, as a right in every mans goods, Le. 27.30.

Those hee gave for a time to Levi, so long as he served at the tabernacle: when Levi ceased to serve at the altar, tithes ceased to bee due to Levi: but they ceased not to bee the Lords: for as they were his before the law; so they stand his for ever: and hee transferreth them from Levi to others, that still serve the Lord in his ministery.

They were in the law of nature: therefore they are perpetuall, as the law of nature is written in mens hearts.

Abraham, Gen. 14.20.

Now Abraham payd tithes; not of the spoiles, but of his owne goods

1. It is not like he would give of other mens goods.

2. He could not give that, which he tooke not: but hee tooke none of the spoiles, Gen. 14.23. therefore. So Master Calvin rea∣soneth on that place.

As for that Hebr. 7.4. 1. The Greeke word is in no authour taken simply for tithes, but for primitiae: and sometimes for primi∣tiae manubiarum. 2. Ierome translates it, de praecipuis: and the Sy∣riack calls it first fruits.

Yet bee it, that Abraham paid tithes of the spoiles, it followes not, of them only, much more of his owne goods: for Levi then in Abraham payd tithes to Melchizedec, as Levi tooke tithes after∣wards, Hebr. 7.9. but he tooke tithes of mens owne goods. So did Abraham pay of his owne goods, as well as of the spoiles.

And it is very probable, that Abraham payd tithes to Melchize∣dec, not at that time alone, but yeerely.

1. As tithes were paid in the law; so were they before the law: the manner was all one: but in the law they payd yeerely: Ergo. and the Priests before the law were as worthy of them yeerely, as afterwards.

2. The distance of place could be no hinderance: for Abra∣ham dwelt at Hebron over against Sodome, and Melchizedec at Sa∣lem, which was afterwards Ierusalem, both of them in the tribe of Iudah, not farre asunder.

Iacob, Gen. 28.20.

Object. This proves that tithes were voluntary, and that men were not bound to pay them: for (as Bellar.) If Iacob had beene bound to pay tithes, as a morall duty written in his heart by nature, then he did ill to vow it with a condition.

Sol. We may vow morall things, the better to bind our selves to the performance of them, as God hath bound us to them before: the worshipping of God is a morall duty, but they bound them∣selves to it with an oath and a covenant, 2 Chron. 15.12. to the 16. To praise God is a morall duty: but David vowed it, Psal. 50.14.56, 12.

And it is lawfull to vow these things with a condition, as Iacob did: if God would blesse him with goods: for else hee could have payd no tithes. We may vow to honour our parents, if God will blesse us with life: otherwise we cannot honour them.

Object. 2. Wee must vow that which is our owne, not an∣others: if tithes at this time were the Lords, then Iacob would not have vowed them.

Sol. Yes: wee may vow that which is the Lords, to bind our selves by a new promise to the performance of that whereunto God hath already bound us: and this argues a resolution to doe it: as David bound himselfe to obedience, Psal. 119.106.

2. It is like that Iacob vowed to pay tithes, not immediately to God, but mediately to the Priest of God; as Abraham did be∣fore him.

It may be also proved by the consent of all nations.

From the sonnes of Noah; the custome of paying tithes to their Gods and Priests, was dispersed among all nations. Cyrus King of Persia, when he had overcome the Lydians, offered tithes of all he had to Iuppiter, Herod. Cli: Macrobius prooveth out of Varro, that it was an ancient custome among the Romans to vow and pay tithes to Hercules: and Plutarch reporteth that Lucullus grew rich, because he used to pay tythes to Hercules. Xenophon witnesseth that men used to pay tithes to Apollo. Pliny writeth of the Sabeans and Ethiopians, that the Merchants medled not with the spices, till the Priests had their tenth.

* 1.186If tithes bee neither judiciall, nor ceremoniall, then they are still to continue in the Church: but they are neither judiciall nor ceremoniall, ergo, they are to continue still in the Church.

1. They are not judiciall. No holy things are judiciall. Holy things are separated from a common use to the LORD: either by the LORD Himselfe, or by men, Leviticus 27.28. but judi∣cialls are of things in common use, not separated from men.

That they are not ceremoniall may be proved from the defini∣tion of a ceremonie. A ceremonie is a carnall type of an holy thing enjoyned for the use of the tabernacle, till the time of reformation, Hebr. 9.10.

By an holy thing is meant an evangelicall truth: by the time of reformation, the first comming of our SAVIOUR CHRIST.

That it is a carnall rite, Heb. 9.10. and Ver. 23. similitudes of holy things.

That these rites were for the service of the tabernacle, Ver. 2, and 8. that they were to endure only to the time of reformation, V. 10.

Tithes come not within the compasse of this definition.

1. They bee not carnall, that is impotent and beggarly rudi∣ments, Gal. 4.9. which served for the institution of the rude and ignorant people of the Iewes: they did teach nothing, but served onely for the honourable maintenance of them, that taught the people.

2. They bee no types of an holy thing in CHRIST and his kingdome, they did signifie nothing to come in Christ, or in his kingdome.

3. They were not instituted for the service of the tabernacle, but assigned to it for a time.

4. They were not to cease at the time of reformation: for still they are retained in the Church, as the maintenance of the Ministe∣ry: which the Church should not doe, if it were a ceremony that should end at the comming of Christ.

Here is no institution or assignation of tithes, but a declaration of the Lords right. I doe you no wrong in assigning the tithes to Levi, for they be mine, and not yours.

They are holy to the Lord, that is, separate from the use of men: So that it is sacriledge to take them away.

Here is an assignation of them to the tribe of Levi, only for the time of their service at the tabernacle.* 1.187

Here we may see what is ceremoniall, what perpetual in tithes. This proposition, (all tithes are the Lords,) is perpetuall; the assig∣nation of them to the Levits in the second place is ceremoniall, that is Levitically ceremoniall: for if there bee any ceremony in tithes, it is a Leviticall ceremony.* 1.188

Object. Sacrifices were in use before the Leviticall and ceremo∣niall law; yet they are ceremonies: So are tithes though paid be∣fore the Law.

Sol. Sacrificing it selfe is in the law of nature: but particular ordinances for the manner of sacrificing are ceremoniall. So the paiment of tithes is in the law of nature: but certaine particular or∣dinances for the paiment of them are in the ceremoniall law.

Yet there is a difference betweene sacrifices and tithes.

1. In the propriety. Tithes are ever the LORD••: sacrifices are not his, till they be offered to him: before, the man that offers them, hath a right in them. When a man offers a sacrifice, hee offers of his owne: when he gives tithes, he gives that to the Lord which is the Lords.

In not sacrificing, godlinesse is violated: in not paying tithes, not only godlines, but Iustice also is violated. Now a ceremonie standeth not in paying to God that which is his: but in giving to God that which is thine owne.

2. In the end. Sacrificing is to signifie the great sacrifice on the crosse for the sinnes of the world. The end of tithes is not to signifie any thing, but is the honour and maintenance of the Mini∣stery: and therefore they are to remaine so long as the Ministery remaineth.

That assignation of tithes to Levi, or, that lease being expired, they returne to their proper right againe, that is, to CHRIST which liveth for ever, Hebrewes 7. Verse 8 for though it bee first true in Melchizedec the type, who in respect of the silence of his death, is said to live: yet most of all is it verefied of Christ.

The service of the tabernacle being abrogated, the assignation of tithes to the Levites is voyd: but the propriety of them ever was and is in the Lord, for his Ministers.

Improperly to speake, the assignation of tithes was ceremoni∣all, that is, appertaining to the ceremoniall law: but properly to speake, there is nothing ceremoniall in the paying of tithes: for in it there is no carnall type of an holy thing, neither in the Leviticall nor Evangelicall ministery.

There is no proofe in all the New Testament for any other or∣dinarie maintenance of the Ministery:* 1.189 therefore tithes remaine still the ordinary maintenance. He that preacheth the Gospell must live on the Gospell: Somewhat more sparingly, then the Priests did in the time of the Law. They are injurious to the Ministers of the Gospell that will say so: If they had the tenth part of the peoples goods, shall we have lesse? Gal. 6.6. Let him that is taught in the Word, communicate unto him that teacheth, in all good things.

Though tithes were buried for a season in persecution, yet they were resumed and established againe in the Church in all ages,* 1.190 as appeareth by the Fathers and Councells: till the Pope comming to the height of his usurped autoritie exempted some from paying of tithes, and made impropriations. In the defence of whose un∣just dealing first Alexander de Hales, then Aquinas and all the Schoolemen contended that tithes were judicialls: yet they are still due de jure, though de facto the Ministers of the Gospell are depri∣ved of them: for tithes are morall by divine institution, Mat. 23.23. there tithes have Christ his approbation, as a thing that ought to be done; where there is an opposition betweene things of the same kinde; the greatest morall things are in mercy and judgement, and the least morall things in paying the least tithes, Luk. 18.12. tithes are morall, as fasting is.

The causes remaining, the things must still remaine: but the causes of giving tithes remaines still,* 1.191 ergo.

1. It was an acknowledgement that they had all from GOD, and ought all to him, Levi. 27.30. So must we doe still.

2. That thereby they might learne to feare God, who otherwise might bring sterility, and other plagues on the land, Deut. 14.23. So we must doe still. Nazianz. imputes the haile to this: de cala¦mitate per grandinem.

3. That the Priests and Levites having no other maintenance might have this to sustaine them in their office: the Ministers of the Gospell cannot be husbandmen, clothyers, they cannot waite on tables, but must give themselves to the Word and prayer: therefore it is meete they should have the same maintenance still.

2. Quest. Who they be, that must pay tithes?

All: high and low, rich and poore, husbandmen and Clothy∣ers: because the payment of thithes belongs to justitiam commuta∣tivam, in qua non consideratur conditio personae, sed qualitas rei ad rem. 2. The poore have benefit by the Ministery as well as the rich: the Clothyer hath as great benefit by the preaching of the Word, as the Husbandman hath, therefore why should not he give as largely to the maintenance of the Preacher as an other? In law they may have a shift, but in equitie and conscience they have none: let him that is taught in the Word—but the Clothyer is taught in the Word, therefore hee that teacheth him should have as deepe a part in his goods, as in the goods of an other man. Shall the poore Farmer pay all to the Minister, and the rich Clothyer nothing? Shall he that sits in the lower end of the Church pay, and hee that sits in the upper end not?

3. Quest. Whereof we must pay tithes?

Some things are due to the Ministers ex justitia: some ex dono, as houses and gleebe land.

1. God hath given us all, and shall it grieve us to give him for his Ministers the tenth part?

2. Give to Caesar the things that are Caesars, and to God the things that are Gods. i. Caesari tributa, Deo decimas. Ierome and Augustine.

3. The Ministers give us the raine of the Word of GOD, and shall we thinke much to give them the hay of tithes? faenum decimarum?

4. The Pharisees payd tithes, and our righteousnesse must ex∣ceede the righteousnesse of the Scribes and Pharisees, Aug. in Psalm. 146.

Est de jure naturae & divino, ut aliquid solvant laici sacerdotibus:* 1.192 & de jure ecclesiastico, ut id quod solvitur, sit pars decima. De clericis, cap. 25. pag. 137.

Decimae etiam quoad determinationem quantitatis,* 1.193 debentur jure divino, nec ulla humana lege aut consuetudine statui potest alia quantitas. Hanc opinionem, inquit Bellar. damnant ferè omnes Theologi.

Hanc refellit Bellar.

1. A commandement to pay the tenth is no where imposed upon Christians in the Old or New Testament. That it is not in the New is evident: that it is not in the Old, he proveth;

Because the commandement of paying the tenth part was nei∣ther morall, nor properly ceremoniall, but judiciall.

That it was not morall, he sheweth.

1. All morall Commandements did ever binde from the be∣ginning of the world: but the Commandement to pay the tenth

part was not till Moses time; therefore not morall.

2. Every morall commandement is agreeable to reason: but reason doth not will that the Priest should have the tenth part, but so much as is sufficient for the sustentation of him.

3. Iacob vowed, if GOD would blesse him in his journey, he would give him the tenth of all that he had, but if he had beene bound to it absolutely, hee had done wickedly to vow it upon such a condition.

4. If the determination of the tenth part bee a morall precept, then that which is annexed to it, is likewise morall, that they which receive tithes should have no other patrimony: then Ministers must enjoy no temporall things, pag. 141.

• * 1.1941. To the first. The assignation of the tenth part began in Moses time, but the institution of it was before.
• 2. In reason that is the most equall and sufficient.
• 3. Is fully answered before.
• 4. That is not annexed to the first institution of tithes, but to the assignation of them to the Levites.

2. The Levites had Citties and a great deale of lands round about those Cities appointed to them besides their tenthes: So the ministers of the Gospell may have temporall lands, besides their tithes.

Vide, Lev. 25.2, and 3.

That the paying of the tenth part was not properly ceremoni∣all, he proveth.

Because it was not ordained immediately for the worship of God, but for the constitution of equity among men, and for that cause judiciall, rather than ceremoniall. The equity was this, that there might be a proportion, between the goods of the Levites and others. The whole family of Israel was divided into twelve tribes, or rather thirteene tribes; for Ioseph made two, Ephraim and Ma∣nasseh: whereupon in equity, the Levites should have had but the thirteenth part: yet because God foresaw that a number would pay badly, he allotted to the Levites the tenth part.

By the same reason, no maintenance of Ministers should bee morall: because it hath not an immediate relation to the worship of God.

2. I but tithes have an immediate relation to the worship of God, because they bee the Lords immediately, who of his owne right gives them to the Ministers.

Neither is that the reason: but God assigned tithes to Levi, out of his owne right, Levit. 27.30.

2. If that had beene the reason for paying of tithes, then they should not have beene payd before the law.

By what reason it may bee shewed, that the determination of the Church is just, that Christians should give the tenth part of their fruits to the Church.

The meaning is not, whether that be just, which the Church de∣termineth

(for it were a madnes sayes Bell. to dispute that) but upon what justice and equity the payment of the tenth part dependeth.

There was some equity for it in the old law, because the Le∣vites were the twelfth or thirteenth part of the people: but now there seemes to be no equitie of it, because the Clergy is not the hundred part of the people.

Yet it is still agreeable to equitie.

1. Because the Clergy must bee hospitall, and maintaine the poore.

2. Bellarmine denies that the Levites were the thirteenth part of the people, and that the Clergie now is not the hundreth part: for the people were sixe hundred thousand and three thousand, and five hundred and fiftie, besides Women and Children, Num. 1.45.46. whereas the Levites in all were but two and twenty thou∣sand, Num. 3.39.

3. Now the Clergie is subject to more cost and labour.

4. The Ministery of the New Testament is more worthy, then the Old.

5. Now the Church is more deprived of her right. Some pay no tithes at all: the most pay unfaithfully.

6. Christian people should bee more perfect, then the Iewes were: Ergo, at the least they should pay the tenth. pag. 146.

Where there is no custome set downe by the Church to pay tithes, whether doe the people offend in not paying them?

In three cases they may offend.

• 1. If for want of tithes the Church bee in great affliction and penurie.
• 2. If the Church doe require them.
• 3. If the people be of this minde not to pay them, though they be lawfully required.

Otherwise they are excused, because the Church in not deman∣ding tithes, doth seeme to forgive them: and it is no sin not to pay a forgiven debt. pag. 145.

Quest. 4. Whether we are bound to pay tithes to a bad Mini∣ster or not? Tithes must be given to bad Ministers.

1. Matthew 22. Verse 21. Yet at that time bad Caesars and bad Priests—

2. Decimae non dantur clericis, quia boni sunt, sed quia clerici sunt: Sicut tributa dantur regibus, non quia probi, sed quia reges sunt.

A bad Father, must have maintenance from his Sonne, and a bad Minister must have tithes from his people. But how cheere∣fully ought yee to give it to them, that are faithfull and diligent in the worke of the Lord? Yet all is one. Let him be never so good a Preacher, if S^t. Paul were among us, unlesse the law constrained us, he should have nothing.

What a lamentable case is this?

The light of this truth is as cleere as the noone day. Tithes are still due by the Law of God to the Ministers of the Gospell: yet

what a stirre hath hee to get his due? how hardly is it wrung even from them that carry a glorious shew of Religion? Wee have a custome, said the Iewes to Pilat, thou must let loose Barabbas to us, though hee bee a thiefe and a murtherer: so wee pleade, wee have a custome to pay little or nothing instead of any tithes; therefore we will hold this custome, though you preach your hearts out.

1. Consider the equity of the custome. That, which at the first springing up of the custome was but worth a Groate, is now worth tenne shillings: and yet will yee against all reason hold that custome still?

2. The Iewes had a custome, upon small occasion to put away their Wives, derived from Moses: yet CHRIST brake the necke of that custome, saying, ab initio non fuit sic. Moses permitted that for the hardnesse of your hearts, because hee had to deale with a stub∣borne and stiffe-necked people;* 1.195 but from the beginning it was not so. So say I, the law for the hardnesse of your hearts permits this cu∣stome, as it doth eight in the hundred, but looke backe to the origi∣nall, and yee shall finde that from the beginning it was not so. It is an Axiome in the law, nullum tempus occurit regi. The King never looses his right for discontinuance of time. And shall the King of Kings be debarred of his right, because of a new upstarte custome? Flatter not your selves in your customes; they are but broken reeds for you to leane upon. S^t. Paul sayes; If any man list to bee contenti∣ous, we have no such custome, nor the Churches of God. So say I to you, if any list to rob God and his Ministers of their right, we have no such custome, nor the Churches of God.

It is a wonderfull delusion, that the Devill hath bewitched ma∣ny withall; stollen waters are sweete, and all is good that we may take from the Ministers.

He that robbeth a Minister; robbeth God, Mal. 3.8. and is it no sinne to rob God? he that stealeth from a common Christian, is a thiefe: but hee that stealeth from a Minister is a Church-robber: the one is theft, the other is sacriledge: the one breakes the second table; the other the first table. Therefore take heed of this grie∣vous sinne. Tithes are the LORDS, hee hath given them to us: therefore take you good heede, how yee take them away from us, least you bee found fighters against God,* 1.196 as wise Gamaleel said to the Councell. Take away maintenance from any calling, and it will quickly fall to the ground: who would be a Merchant if hee must be a beggar all the dayes of his life? Who would be a Clothier, if he get no gaine by it? Who would put his Sonne to the Vniver∣sity, there be at charges with him seven or eight yeares, afterwards to be a Minister, and to have no comfortable maintenance in his cal∣ling? it is a matter of greater importance then we are aware of: the denying of the Ministers right is the overthrow of the Ministery, and so consequently of the Word of God, whereby wee must bee saved in the life to come: therefore let us not have a finger in it.

You thinke to waxe rich by defrauding of the Ministers, but

that is the high-way to poverty and beggery too. Such money is put into a bottomlesse bagge, it will never prosper. Consider what the Lord saith Mal. 3.10. Prove me, &c. pay your tithes conscio∣nably in truth and sincerity, as you ought to doe, and Gods blessing shall bee on you and yours: steale from the Ministers of God, and thy wealth one way or other shall melt away as the waxe before the fire. Therefore in the feare of God let us all looke to it: let us, as God hath given tithes to them for their livelyhood, so give them cheerefully, for God loveth a chearefull giver; let us deale bounti∣fully with GOD and his Ambassadours in this present life, that he may deale bountifully with us, and give us his owne kingdome in the life to come.

The second argument whereby the Apostle proves Melchi∣zedec to bee greater than Abraham, is laid downe in the last words of this sixth verse. Hee that blesseth, is greater than he, that is bles∣sed: but Melchizedec blessed Abraham, ergo, he is greater than Abraham whom he blessed.

Hee doth not say, him that had so many merits; Abraham the Father of the faithfull had no merits, whereof he might glory be∣fore God.

Hee was not justified in the sight of God by any of his workes, but only by believing the promises: this is our righteousnesse, to be∣lieve the promises of God.

We are to make a precious account of Gods promises, they be the most excellent jewells that wee can have: hee doth not say; hee blessed him that had silver and gold, Sheepe and Oxen, but the promises.

Abraham was a mervailous rich man,* 1.197 God had blessed him ex∣ceedingly: hee had at this time above three hundred uprising and down-lying in his house, yet the Holy Ghost doth not say, he blessed him that was such a wealthy man, that had such large lands & pos∣sessions, but hee blessed him that had the promises. The promises of GOD are the greatest riches that a man can have: our silver and gold may bee taken from us, but Gods promises shall abide with us for ever.

Now Abraham had not the promises for himselfe alone: but for all the Children that believe as he did, Acts 2.39. as hee had the promises, so have wee: and let us make much of them: they must be our comfort in all calamities, yea in death it selfe: heaven and earth shall passe away, but not a tittle of my word shall passe unful∣filled: therefore let us highly esteeme of the promises of God: they be the strongest pillars we have to leane upon.

VERSE 7.

THe major proposition of the argument is proved by the con∣fession of all: and without all contradiction, the lesse is blessed of the greater: that, which is of lesser account and reckoning: the thing being put for the person.

I, but is the lesse blessed of the greater? Iacob blessed Pharaoh, Gen. 47.10. and 1 Reg. 8.66. the people blessed the King, yet they were not greater than Salomon: we blesse God; yet we are not greater than God, 2 Cor. 1.3.

There is a double blessing: the one improper, the other proper.

Improperly to speake, to blesse is to wish well, as to pray for one, 1 Cor. 14.16. So the poore blessed Iob. Iob 31.20. So infe∣riours may blesse their superiours, that is, pray to God for them: So the Child may blesse the father, the people the Minister, the sub∣jects the Prince: but properly to speake, blessing is a pronouncing and an actuall bestowing of happinesse on them, that are blessed. Thus God Almighty doth blesse us all:* 1.198 thus CHRIST blessed his Church at his Ascension into heaven: hee left an actuall blessing with them, and in them with us all: thus the Priests in the name of God blessed the people: and so doe we that be the Ministers of the Gospell at this day: we as Gods Ambassadours and in CHRIST's stead: 2 Cor. 5. doe not only pronounce a blessing on the People, but by the gracious operation of Gods Spirit wee are as Gods hands to powre downe a blessing on them. In this respect we sustaine Gods person, and are greater than the people whom we blesse.

The Papists ascribe too much to the blessing of the Ministers, and we give too little to it: they say that a Bishops blessing takes away veniall sinnes.

But that sounds ill: for the bloud of CHRIST taketh away all sin: yet there is great force and efficacy in the blessing of faith∣full Ministers: their curse if it bee lawfull, is terrible. The Chil∣dren whom Elisha cursed, were torne in pieces with Beares: and their blessing is powerfull and effectuall; when they preach, God preaches; and when they blesse, GOD blesseth. Therefore they that runne out of the Church, before the blessing, despise GOD Himselfe. GOD by us blesseth you, and will you not set a straw by this blessing?

2. To blesse is taken for giving of thankes. So wee blesse God, we give him thankes for all his mercies.

3. To blesse is to consecrate a thing to an holy use. So God blessed the seaventh day. So the Cup is called the Cup of blessing, because it was blessed by Christ, and set apart to an heavenly use.

This is a lively demonstration of the Ministers superioritie

above the people, without all contradiction—wee blesse you, you are blessed of us: therefore wee are greater than you. Isaac blessed Iacob, therefore he was greater than Iacob. Iacob blessed his twelve sonnes; therefore he was greater than they: we as spirituall fathers blesse you; therefore we are greater than you. Some of you may bee more honourable, more worshipfull, more wealthy then wee: yet in respect of our office wee are greater than you. If there be a Gentleman, a Knight, a Lord, an Earle in the Parish, he must bee willing to be blessed by the Minister: we as Gods deputies blesse you in the name of the Lord; in that respect wee are your superiours, highly to bee esteemed and reverenced of you all. You are to re∣ceive us, not simply as men, but as men of God; for we are spiri∣tuall fathers that blesse you in the name of God, and are as Gods armes to pull you up into the kingdome of heaven.

VERSE 8.

NOw he comes to the amplification of Melchizedech's great∣nesse by comparing him with the Levites. The 1. argu∣ment to proove Melchizedech's advancement above the Le∣vits is layd downe in this verse: he that is immortall, is greater, than they that be mortall. Melchizedec is immortall, the Levites are mor∣tall: ergo. They dying had those that succeeded them, we read of no successour that Melchizedech had: because if we respect the historie, he lives still.

Heere, that is, in the Leviticall priesthood; though they be superi∣our to the people, yet they dye, as the people doe.

But there, that is, in Melchizedech.

Though the ministers as God his Lievtenants in spirituall mat∣ters receive tithes, and in that respect are above the people, yet they must not be puffed up with pride, and swell against their brethren: Heere is a cooling card for us all.

They that take tithes dye, as well as they that give tithes: the most famous ministers in the world dye. Noah a preacher of righ∣teousnesse, he was saved in the Arke, when all the world was drow∣ned: yet he dyed. Moses a renowned prophet, brought up in all the learning of the Egyptians, catechized and instructed by God him∣selfe, with whom the Lord talked familiarly, as one friend with an other: yet he dyed. Elias and Elisha were worthy men, honoured of all in their time, the chariots and horsemen of Israel, yet they dyed: Iohn Baptist was admired of all, all Iudea came flocking to him: yet he dyed. The Apostles were taught by Christ's owne mouth, the Holy Ghost descended on them in the similitude of Cloven tongues, they were the silver trumpets that carryed the sound of the Gospell over all the world, yet they dyed. Let not the high and magnificent office which we susteine in the church, because wee stand in a pulpit of wood, as Ezra did above all the people, because

we are as Gods stewards to dispose the food of eternal life to them, let not this make us proud: though we be as perfect Scribes in the Law of the God of heaven, as Ezra was; as eloquent a man and mightie in the Scriptures, as Apollos: as learned a man as Paul was, that spake with tongues more than they al, as powerful a Preacher, as Elias or Iohn Baptist, as thundering a Preacher, as the Sons of Bo∣nerges. Though thou haddest the Bible by heart, as Origen had, of as great variety of reading as Athanasius—yet die thou must. They that receive tithes dye: yea all other receivers dye too. Though thou beest a Lawyer that receivest many hundred Angels in a yeere: though a Merchant, that receivest much by traffike: a Clothier, that receivest a great deale by thy Clothes: a Physition that recei∣vest much by thy physicke: though a Gentleman, a Nobleman, that receivest great rents per annum, it may be a thousand, two thou∣sand, three thousand pounds, nay, though a King, that receivest much by the crowne lands, by taxes, subsidies, by imposts and other meanes: how great a receiver soever thou beest, the grave must one day receive thee: all must dye, givers and receivers too.

Therefore let us so live the short time we have to tarry here, that whensoever death comes, the Angels may receive our soules, and carry them up into Abrahams bosome.

On the other side, Melchizedec, and Christ live for ever: hee Secundum historiam; Christ Secundum veritatem. Our King, our High-Priest lives continually. In respect of his humanity he dyed, and gave up the Ghost on the Crosse: but in respect of his deity he lives for ever: of his life and kingdome there is no end. Which may be a singular comfort to all that belong to him.

Our friends dye, our fathers and mothers dye: our Ministers and Preachers dye: our Magistrates and Governours dye: but Christ Iesus the Protectour of the Church never dyeth. He lives for ever, and will provide for those that appertaine to him. Though we heare of the death of never so many good men, yet let us not be cast downe with griefe, Christ our Saviour liveth for ever.

VERSE 9.

THe second argument whereby the Apostle proves that Mel∣chizedec is greater than the Levites: the Levites payd tithes to him, ergo he is greater than they: therefore Melchizedec must needs be a great man.

Because this might seeme to bee too acute, more subtile than solid, the Apostle mollifies it, If I may so speake, if I may use so light a reason (as it may seeme) in so weighty a matter.

The reason is pregnant, and needeth no excuse: therefore tran∣slate it, and to say as the thing is.

The tithe-taker, was a tithe-giver.

Which was wont to receive tithes. A participle of the present tense imports an use and custome, as Matth. 17.24.25.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may bee put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: yet here it hath his force: by Abra∣ham, as a meane betweene them both, as one, that came betweene them.

Here wee see, wee may doe many things before we are borne.

All wee sinned in Adam. When hee eate of the forbidden Tree, we eat of it: when he was banished out of Paradise, we were banished: when he pulled the wrath of GOD upon him by his dis∣obedience, we pulled the wrath of God on us: when he gave place to the suggestions of the Devill, we gave place to them: when he rebelled against God, wee rebelled against him, because hee was not to bee considered as a private man, but as the roote and fountaine of all mankinde. When Adam was created in righteousnesse and true holinesse, after the Image of God; wee were then created as glorious Creatures as hee. When Adams body was framed out of the dust of the earth, our bodies were taken out of the earth: when Adam received a dominion over the beasts of the field, the birds of the ayre, the fishes of the Sea; we received a Lordship over all creatures: when Abraham payd tithes, the tribe of Levi payd tithes.

So we that be Christians may be affirmed to have done many things in Christ; when hee did undergoe the burden of his fathers wrath, wee sustained it: when he fulfilled the law, we fulfilled it: when hee was crucified on the Crosse, wee were crucified to sinne: when he dyed, we dyed: his death was a token of our dying to sin.

When hee rose againe and ascended into heaven, we his mem∣bers rose againe and ascended into heaven. When he payd the debt of sinne, we payd it, namely by him, as by our surety.

Let us not then think much of the punishments inflicted on us for sinne: that we have sicknesses and diseases, yea that even poore tender infants of a weeke old are sicke—Besides our owne sinnes wherein wee were conceived, wherein wee grow up continually, wee all sinned in Adam, and when the sentence of death was pro∣nounced against him, it was pronounced against us all: we were all guilty of damnation, save that God in mercy hath saved many by his Sonne Christ Iesus.

CHRIST's doings are our doings; his obedience, is our obe∣dience; his satisfaction, is ours; his merits are ours, his righteous∣nesse is ours: therefore though we bee poore in our selves, yet wee are rich in him; though we have nothing of our selves, yet in him we possesse all things.

VERSE 10.

HEere the Apostle shewes how Levi paid tithes to Melchi∣zedec, lest it might seeme a paradoxe: he payd tithes to Melchizedec, not in his owne person exclusivè, but inclu∣sively in Abraham: he was in his loines potentialiter & originariè, as the Schoolemen speake: as all creatures were in materia prima.

Levi was in the loines of Abraham secundum concupiscentiam carnalem: Christus autem secundum solam substantiam corporalem. Aug. lib. 10. de Genesi ad literam. c. 20. Thom. part. 3. q. 31. art. 8. in semine est visibilis corpulentia, & invisibilis ratio: in respect of the former, Christ was in the loines of Abraham: but not in respect of the latter.

But the soundest answer is: Christ in this Antithesis is compre∣hended under Melchizedec, which was a type of him, not under Abraham: therefore Christ is here considered as a taker of tithes in Melchizedec, not as a payer of tithes in Abraham.

The scope of all is to prove the excellency of Christs Priest∣hood, above the Leviticall Priest-hood, wherof the Iewes so great∣ly gloried: the Levits themselves payd tithes to Christ in Melchi∣zedec; therefore Christ's Priest-hood is by many degrees more ex∣cellent then theirs.

There was a worthy and glorious Priest-hood in time of the law: there was an high-Priest in goodly apparell, clothed with a white linnen Ephod, that had a Miter on his head, a faire breast-plate on his breast, on which was written the names of the twelve tribes of Israel: he went into the Sanctum Sanctorum once a yeare, and offered up the prayers of the people. Besides him there were a great number of Priests and Levites, throughout all the townes and cities of Israel: they offered the sacrifices of the people, and made attonement for them before the Lord: they taught the people and instructed them in the wayes of the Lord.

Yet all these are nothing to our Saviour Christ: hee excells them as much as the Sunne doth the Starres, or the body the sha¦dow. They were all but shadowes of him: hee is the true high-Priest, which is a Priest for ever after the order of Melchizedec. They were but men, hee is God and man: they sinfull, hee without sinne: they mortall, he immortall: their sacrifices were but figures of his sacrifice: the bloud of Goats Lambes offered by them took away no sinne; his bloud purgeth us from all sinne: they received tithes of their brethren; but they themselves payd tithes to Christ: they prayed for the people in the Temple; Christ prayes for us in heaven. A most glorious high-Priest, worthy to be honoured of us all! Let us subject our selves to this high-Priest, which hath made us Kings and Priests to God his father, that we may reigne with him our Priest and King in the life to come.

Now if Melchizedec were so great a man, how great is our Savi∣our Christ? doth it you good to looke on the Kings picture? then what delight would you take in the view of the King himselfe? Melchizedec is but the picture, Christ is the King and Priest indeed: therefore let us all lift up our mindes to him.

Not Abraham alone, not the Priests and Levites alone, but all Kings and Princes, yea all the Angels in heaven must stoope to Christ. Therefore let us all meditate in his greatnesse, which may be a singular comfort to us, that we have such a great King and Priest as Christ is, who is greater than all creatures in the world.

Now he comes to Christ prefigured by Melchizedec.

In whom there is to be considered. 1. His calling to the office of the Priest-hood. c. 7. and 8.2. His exequution of that office. c. 9. and 10.

In his calling, 1. The person called, c. 7.2. The function whereunto he was called, cap. 8.

In the person called, 1. The occasion, why hee was called to this excellent Priest-hood ab 11. to 26. 2. A magnificent des∣cription of him, that was called to it à 26. ad finem.

The occasion of his calling was the imperfection of the Levi∣ticall Priest-hood. Above the which the Priest-hood of Christ is advanced by foure arguments.

1. From the change of the one, and the firmenesse of the other, Verse 11.12, 13, 14.

2. From the power and utility of the one, and the weakenesse and inutility of the other, Verse 15.16, 17, 18, 19.

3. From the manner of the institution of them both: the one by an oath, the other without an oath, Verse 20.21, 22.

The 4^th. from a difference betweene the Priests of them both: they were many, he but one: they dyed, he lives for ever; which is amplified by an effect, Verse 23.24, 25.

Then followeth the description of this our high-Priest. Where there is a commendation of his person, Verse 26.27. and of his Ministery, Verse 28.

VERSE 11.

THe first argument from the change is illustrated by the cause, and the manner thereof. The cause was, because per∣fection could not be obtained by it. If we had been justified, sanctified, delivered from sin and damnation, and brought to heaven by the Priest-hood of the Levites, then why did it not remaine still, why was another Priest-hood substituted in the roome of it?

For the manner of the change; the Priest-hood went not away alone, but the fall of it was the fall of the law too: and when I speake of the Priest-hood, I speake of the law too: for under it the people received the law.

Some translate the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unto: for unto it; namely to put us in minde of perfection, that was to comeby the Priest-hood of CHRIST. The law was established to the people: but that is further fetched: and the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth signifie under, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The law, that is the ceremoniall law, touching sacrifices, washing, observations of times and meats, &c. the law was given together with the Priest-hood, it was an appen∣dix to the Priest-hood: therefore as perfection comes not by the one, no more doth it by the other.

The people were lawified, tied and bound with the fetters of the ceremoniall law.

If perfection had beene by them, what needed there a further supply? but there came another Priest-hood, and an other law too: therefore the former were imperfect.

1. For the Priest-hood; there arose another Priest of another order, then the Leviticall Priests were: they were of the order of Aaron, this of Melchizedec.

Rise: not by haphazard, but by Gods owne constitution.

Deus & natura nihil faciunt frustrà: the wise and omnipotent GOD doth nothing that is needlesse and unnecessary. If it had not beene needefull that another Priest should arise after the order of Melchizedec, the Priest-hood of Aaron might have remained still. If preaching had not beene necessary, GOD would never have instituted preaching. If the Sacraments had not beene neces∣sary helpes for the strengthning of our faith, God would never have ordained the Sacraments: if wee could have beene justified and made righteous by our owne fulfilling of the law, God would never have sent his Sonne into the world, made of a woman and under the law for our sakes: but God sent Christ into the world to fulfill the law for us; therefore all our righteousnes is not worth a straw. This is the Logick of the Holy Ghost, and all wrangling Sophisters in the Church of Rome must yeeld unto it. If Aarons Priest-hood could have perfected us, Christ's Priest-hood should never have ri∣sen up in the roome thereof.

Wherein wee may behold the supereminent dignity of Christ his Priest-hood above the Aaronicall and Leviticall Priest-hood. It cannot be denyed, but that Aarons Priest-hood was most glorious. As the Psalmist speaketh of the Church; so may wee of it: many glorious things are spoken of thee, thou City of God: many glorious things are recorded of the Leviticall Priest-hood. There was a costly tabernacle, a sumptuous Temple, the wonder of the whole world, there was an admirable Altar, many oblations and sacrifices, there were sundry Sabbaths and new Moones, diverse festivall dayes, the feast of unleavened bread, of the blowing of Trumpets, of Taber∣nacles, of Dedication, &c. which were kept with wonderfull so∣lemnity, there were many washings and purgings for the clensing of the people. Vid. Supra.

Therefore let us magnifie GOD for this our high Priest by

whom wee have an enterance into the kingdome of heaven. The high-Priest went into the Holy of Holies himselfe, but hee carryed none of the people with him, they stood without: our high-Priest is not only gone into heaven himselfe, but hee hath also brought us thither: that high-Priest offered Bulls, Calves, Lambes for the sinnes of the people; this high-Priest offered himselfe for us all. Therefore let us honour and reverence this our high-Priest, let us subject our selves to him in all things. He that would not obey the high-Priest in the time of the Law, was cut off.

And doe ye thinke we may lawfully contemne our high-Priest in the time of the Gospell? Let us say to him, as the people did to Iosua, whatsoever thou commandest us, that will wee doe—Hee hath made us all Priests to GOD his Father, that wee should offer up our selves, our soules and bodies, as an holy and acceptable sa∣crifice to him: therefore let us shew our selves to bee Priests, let us sacrifice the filthy Beast of uncleannesse, the ugly and de∣formed beast of drunkennesse, the insatiable Wolfe of covetous∣nesse, the crooked Serpent of Craft and divellish policy, the swel∣ling Toade of pride and loftinesse, the consuming beasts of envy, hatred and malice: let us offer up the sacrifice of praise to this our high-Priest all the dayes of our life in this present world, that wee may sing praises to him with Saints and Angels for ever in the world to come. As wee say Christ is our Priest, so let us make use of it to our selves.

VERSE 12.

VPon the change, of the Priest-hood necessarily followeth the change of the law too. The Iewes were stubborne defen∣ders of the Ceremoniall law above all things: they could not abide to heare of any change of it. Some might reply and say; though the Priest-hood bee gone, yet the law may continue still. Nay, sayes the Apostle, these stand and fall together: they were instituted together, chickens of one hatching; therefore they live and dye together. The Leviticall Priest-hood and the Ceremo∣niall law are relatives, se mutuò ponunt & auferunt.

He doth not openly say; if the Priest hood be abolished, then the law is abolished: the Iewes being zealous of the law could not as yet indure that. Therefore he mollifies his speech, using a more soft and gentle terme: if the Priest-hood be changed. Yet in effect it is all one: they changed, as Festus and Felix did. Felix went out of the countrey, and Festus came in his roome: So the Leviticall Priest-hood went away, gave place to Christ's Priest-hood, which is come in the roome thereof, transposed, put out of place, altered.

Hee doth not say; then by all probability, there must bee a change of the law: but of necessity, it cannot be avoyded.

The morall law remaines still, but the ceremoniall law vani∣sheth away with the Priest-hood. As Christ is come into Aarons roome, so likewise into Moses roome: he is our Lawgiver, as well as our Priest.

The Pope in his Decretalls applies this to himselfe: but it is proper to our Saviour Christ. He may as well conclude from hence, that hee is a Priest after the order of Melchizedec, as that he hath power to make lawes as Moses had.

In this world there is nothing but changing. The world is like the Moone, that is ever changing: like the Sea, that is ebbing and flowing: sometimes calme, sometimes boisterous, it never stands at one stay. So the Priest-hood is changed: instead of the Leviti∣call Priest-hood is established the Ministery of the Gospell. King∣domes and nations change. The foure mighty Monarchies of the world are changed. The famous Churches of Assia, to the which Christ writeth, that once embraced the Gospell of Christ, are now changed, they now receive Mahomet for their God and Saviour. England which was once rude and barbarous, is now become civill and religious.

The time was, when Church-men were the greatest men in this kingdome; now the Lawyers carry all away: but that naile of the Cart wheele, which is now aloft may hereafter be in the dirt. Daily experience teacheth us, what changes there be in townes and citties. A towne that had many wise and grave governours in it, hath now scarce any that will looke to the government of the towne.

A towne which a whyle agoe was wealthy, a great number of rich men in it, in the turning of an hand becomes poore and beg∣garlie.

Men themselves change, sometimes they love, sometimes hate; sometimes they are whole, sometimes sicke: one while in their thousands as Iob was; shortly after scant worth a Groat. Here is nothing but changing. The Leviticall Priest-hood was changed, and there shall be a change of the Ministery of the Gospell too: the time shall come, when as there shall be no Churches to goe to, no Scrip∣tures to read over, no Ministers to preach to us, and shew us the way to heaven: for when wee be in the celestiall Ierusalem, what need shal we have of the Ships and Charrets that carry us thither? when we be in heaven, we shall not need the ladder of the Ministery, to climbe up into heaven. Nay, there shall be a change of the world it selfe: the earth whereon wee tread shall bee changed: this earth shall be burnt with all the workes thereof: the Sunne, the Moone, the Starres, the goodly firmament over our heads shall be changed: they all waxe old as doth a garment, and as a vesture shalt thou change them: yet here is nothing but labouring for these changeable things; these reeds, feathers, weather-cockes, these fading flowers, are the chiefest things wee seeke after; there is moyling and toyling for these, men are at daggers drawing for them; all our striving and contending is about them: as for the favour of God in CHRIST,

the blessed hope of our election and salvation in the kingdome of heaven, few strive for them. Peradventure wee wish to bee in hea∣ven, as Balaam did; but we strive not for it as we ought to doe: all that we hunt after is silver and gold, houses and lands, the trash of this transitory world; but we seeke not for that which is unchange∣able and lasteth for ever. In other things wee cannot away with change: we would not willingly take a piece of Cloth, which wee know will change the colour.

We all know that this miserable world will change colour, the glory thereof will fade away, yet we are most greedy of it. Who will buy an house that hee knowes will change and that speedily? that stands to day, and is ready to fall to morrow? Such an house is this world: yet there is nothing but beating our braines about it: all things in this world are changeable, therefore let us love them and use them, as if we loved and used them not. Let us especially long after that change, when Christ shall change our vile bodies, and make them like his glorious body, where wee shall remaine with him without change for ever and ever.

VERSE 13.

THe law being taken away with the Priest-hood, hee comes againe to proove the change of the Priest-hood, à pari.

The Tribe is changed: therefore the Priest-hood. The Leviticall Priests were all of the Tribe of Levi: this is not of that Tribe, but of another.

To whom these things are referred, as to their scope and marke

Spoken in the Psalme, that is the promised Messias: for the Iewes themselves confesse that the Psalmist speakes this of him, Matth. 22. ver. 46.

Is partaker of another Tribe.

As the Levites did.

None of that Tribe did: therefore he could not.

Did so much as draw neere to the Altar: gave themselves to the Altar, medled with the Altar, Temple or Ceremonies.

All the Priests in the time of the law were of the Tribe of Levi: Our Saviour Christ is a Priest, as the Scripture testifieth of him: thou art a Priest for ever after the order of Melchizedec; yet he is not of the Tribe of Levi: therefore that Priest-hood is abolished, and Christ's Priest-hood is to continue: another Priest is risen up that is not of the order of Aaron. Christ pertaineth to another tribe, whereof none served at the Altar.

The Altar being a principall part of the Leviticall service is put for the whole.

All the lawfull Ministers of the Old Testament were of the Tribe of Levi: this is an axiome in this place. Sundry of the

Pharises which were interpreters of the Law, were not of the Tribe of Levi. Saint Paul was a Pharisee, yet of the tribe of Ben∣jamin: notwithstanding our Saviour wills the people to heare them: therefore though Ministers are not such sometime as were to be wished, yet so long as they preach sound doctrine, they are to be heard: that by the way.

What though he appertaine to another Tribe? yet he may be a Priest after the order of Aaron? nay, for none of this tribe ser∣ved at the Altar.

Every one in the Common-wealth of Israel might not bee a Priest: though the Messiah came of the Tribe of Iudah, yet none of that Tribe might serve at the Altar. In an armie every one must keepe his station: the common Souldier must not bee a Captaine, unlesse he be called thereunto: a Bow-man must not be a Bill-man, unles he be appointed thereunto: So is it in a well ordered estate; every man must not presume to expound Scripture, to Minister the Sacraments, to bee a Preacher, unlesse hee bee called, as Aa∣ron was.

* 1.199Vzzah put his hand to the Arke, when it was in danger of fal∣ling, but hee was stricken with sudden death. Vzziah being a King presumed to offer incense,* 1.200 but he was a Leaper for it all the dayes of his life. Then what malepart boldnesse is it for a private man to step up into the Pulpit, and to take upon him without warrant to be as GOD's mouth to the people? Yet some in a jolly humour have done it: whom God hath punished one way or other. None of the Tribe of Iudah served at the Altar. Let every man abide in that cal∣ling wherein God hath set him. Let us serve in those places which GOD in wisedome hath allotted to us. But though they served not at the Altar, yet they served in other functions: none, of what Tribe so ever, of what condition soever, must bee idle: wee must all serve God in some place or other. Some serve as Kings: it is a service to be a King. The Philosopher calls a King Servum publi∣cum: and the Lord himselfe calls David, his servant, when hee was a King. Nebuchadnezar that mightie Monarch was Gods servant. Some serve as Counsellours to the King for the good of the com∣mon-wealth: some serve as Iudges, some as Lawyers, some as Merchants, Clothiers, Weavers, Husbandmen, &c. We must all serve God, and one another in love, in some calling or other. The eye serveth one way for the benefit of the body: the eare another way: the hand another way, and the foote the lowest part of the body serves too; the service whereof is so necessary, as that the body cannot be without it. We may serve God to his glory and our owne comfort in the meanest calling that is: and let us all so serve him in our severall places in this world, that wee may raigne with him in the world to come.

The Apostle doth not say, whereof no man ruled at the Altar. It cannot bee denyed, but that Ministers in some sort are rulers of the people:* 1.201 obey them that have the oversight of you in the Lord: yet

our office must not puffe us up with pride; we must remember it is a service, yea a painefull and an honourable service. He that desi∣reth the office of a Bishop, desireth a worthy worke, on us rather than honos, prodesse rather than praesse, 2 Cor. 4.5. Our selves your servants for CHRIST's sake. Yet it is not a base service, as some imagine, and in reproch they will say of a Minister, hee serves at such a towne. Wee grant we are servants: yet in an high and honourable place: we serve in the Church, the house of God, as stewards do in a Noble mans house: we dispense to you the foode of life. Therefore as all the household honours the steward: so ought all the parish to ho∣nour the Minister.

VERSE 14.

TO put it out of all doubt, hee sheweth to what Tribe this Priest appertaineth: he proves it by the common voice and testimony of all: it is a cleere case, all confesse it.

Of whom it is said; the Lord said to my Lord, sit thou on my right hand, &c.

As the Sunne dispelling the clouds and darknesse of the night, riseth in the morning and scattereth his beames over all the world: So the Sonne of righteousnesse rose, dispelling the foggie mists of the ceremoniall law, and spreading the light of the Gospell over all the world.

Iudah: both on his supposed fathers side, Luk. 2.4. and on his mothers side, Luk. 1.27.

It seemes that Christ pertained to the Tribe of Levi too.

1. Elizabeth was Maries Couzin: she was Wife to Zacharie, which was of the Tribe of Levi: now they were to marry in their owne Tribes.

Sol: They of the Tribe of Levi might take Wives out of other Tribes, so as the inheritance were not transported out of the Tribe, as 2 Chron. 22.11. yet the men, not the women, gave the denomination of the Tribe, and the child was not said to be of that Tribe whereof his mother was, but whereof his father was.

2. Nathan was of the Tribe of Levi: yet Christ came of him, Luk. 3.31.

It was not Nathan the Prophet, but one of David's sonnes of that name, 2 Sam. 5.14.

It is manifest, Christ was of the Tribe of Iudah, the Sonne of David, concerning which—Moses Gods Scribe and Pen-man of that, that was deputed to the Priest hood.

The Tribe is changed: ergo, the Priest-hood.

It pleased CHRIST to come of the Tribe of Iudah, not for any holinesse that was in Iudah above the rest of the twelve Patri∣archs. Iudah himselfe committed incest with his daughter, though unknowne to him; at the least hee tooke her to be an Whore, and

lay with her: but our Saviour made choice of this Tribe, of his owne gracious goodnesse.

Though CHRIST descended of the Tribe of Iudah, yet all of that Tribe were not sayed. There are seald as many thousands of all other Tribes as of that: and of that Tribe, as Kings and o∣thers, are noted to be wicked men. Therefore wee must not flatter our selves in any outward prerogatives, as the Papists doe. They have a part of the coate, wherein Christ went to be crucified, some of the nailes wherewith hee was fastned to the Crosse: they make pilgrimages to the Sepulchre of Christ, &c. All these are nothing to salvation.

Though thou couldest derive thy generation from Christ ac∣cording to the flesh: though thou haddest beene one of Christs bre∣thren, if possible, lien in the same wombe, yet that makes thee not the neerer to the kingdome of heaven. Lay hold on Christ with a lively faith, labour to say with Paul, I live, and yet not I, but the Son of God liveth in mee; then thou shalt be eternally saved.

Our LORD CHRIST is often honoured in Scripture with this title: it may worthily bee adscribed to him. He created us of nothing, preserveth and upholdeth us being created, hee bought us with his precious bloud, when we were worse than nothing: there∣fore justly is he our Lord. This we confesse in our Creede. And in Iesus Christ our Lord, this we professe in our prayers, which end thus, through Iesus Christ our Lord. Yet we use him not as our Lord: yee call mee Master and Lord, and yee doe well; but then yee ought to be∣have your selves as dutifull and obedient servants to me. Servants goe and come at the commandement of their Lord. I have servants under me, sayes the Centurion; I say to one, goe, and he goeth, doe this, and he doth it. Doe we deale so with Christ our Lord? hee sayes come not at the Ale-house, there to sit quaffing and swilling till reason be buried in you: yet we will be as drunken as Apes, as wee use to speake. Our Lord sayes, your bodies are mine, they bee my mem∣bers, and the temples of the Holy Ghost; doe not prostitute them to Whores and Harlots: yet we will do it. Our Lord sayes, one thing is necessary: preferre the hearing of my Word before all worldly businesses: yet if there be a Sermon in the Towne, and a paltry faire a little from the Towne, we will preferre the faire before the Ser∣mon, Christ shall speake to the walls for all us. Our Lord sayes, use my name reverently in all your talke; yet we will make it as com∣mon as a Tennis ball, and sweare by God and Christ at every word. Is this to call Christ Lord? Christ hath the name of our Lord, and the Devill hath our service; what a monstrous thing is this? As in word we call Christ Lord, so let our deeds shew us to be his servants: we are bought with a price, wee are not our owne, but Iesus Christs: therefore let us glorifie him in our Spirits and bodies, which be his.

VERSE 15.

THe second Argument is taken from the discrepant creation of Priests: he that is made a Priest after an heavenly and Spiri∣tuall manner, is greater then they that are made after an earth∣ly and carnall manner; our Saviour Christ is made after an heavenly and Spirituall manner, they after an earthly and carnall manner; therefore he is greater then they.

Hee makes an entrance into it by the cleerenesse and evidencie of the case. More abundantly evident: that the Leviticall Priesthood is gone, and the Priesthood of Christ is come into the roome of it.

If after: but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is evident, because he is created after an other manner.

Before he said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Verse 11. now 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Some of the Iesuits being notable fishers have found a deep myste∣ry in this pond, the alteration of the word.

And wherin I pray you consisteth this similitude? It must needs be in this, and nothing but this.

That as Melchizedec offered bread and wine, as a sacrifice of praise to God, after Abrahams victorie: So our Saviour Christ offered his body and bloud under the shape of bread and wine in the Supper: for this cause, and for this cause alone, or chiefely and principally he is a Priest after the order of Melchizedec: and in the end having the streame of all the fathers running with them, they desire Christ to confound us that strive against it.

But cannot Christ be a Priest after the similitude of Melchizedec, unlesse it be in this? Surely then he is not a Priest at all after the simi∣litude of Melchizedec: for Melchizedec offered no bread and wine. The Hebrew is Hotziah, protulit, non obtulit,* 1.202 as their owne vulgar In∣terpreter doth translate it, and the Septuaginta expound it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: that is a confirmation of Melchizedec's kingdome, not of his Priest∣hood: as a King, of his Prince-like liberality he brought forth out of his store-house plenty of bread and wine, to refresh Abraham and his men after the battell: he brought them forth, not to offer them to God, but to comfort Abraham and his wearied Souldiers withall. Therefore concerning the forged sacrifice of the Masse, Christ can be no Priest after the similitude of Melchizedec.

1. Melchizedec offered no bread nor wine at all.

2. If he did, he offered the substance of bread and wine, not the shewes alone, as the Papists doe: therefore in this hee cannot bee a Priest after the similitude of Melchizedec: for Melchizedec did never any thing like to this.

But in sundry other respects hee is a Priest after the similitude of Melchizedec.

1. As Melchizedec being a Priest of the most high God, blessed

Abraham and prayed to God for him: So Christ blesseth and pray∣eth for his Church, Verse 25.

2. As Melchizedec is said to live for ever, because there is no mention of his death in the Scripture: So Christ liveth for ever, and of his Priest-hood there is no end.

3. As Melchizedec was a Priest, yet not made after the man∣ner of other Priests, but had an extraordinary calling from God: so CHRIST is made a Priest, not after the manner of the Levi∣ticall Priest-hood, but after a more excellent sort, as Melchize∣dec was.

4. As Melchizedec was a King and a Priest too: So was our SAVIOUR CHRIST: in these sences Hee is a Priest after the similitude of Melchizedec, not in that sence which the Papists imagine.

The man of GOD, and dispenser of the Word that is appoin∣ted to teach the people, whether hee doth it by word of mouth or wryting, must make things cleere and evident unto them. It was evident by that which hee said in the former Verse; that the Priest-hood is changed, because the tribe consecrated to the Priest-hood is changed: yet not contenting himselfe with that, he makes it a great deale more evident in these Verses. A mysterie of Reli∣gion cannot bee too evident to the people: A Preacher must bee as plaine as possible hee can, as plaine as a pike-staffe, as wee use to speake.

Hence it is that Preachers are compared to Nurses: a Nurse though shee have a fine, flowing and eloquent tongue, yet shee will speake plainly to the Child: So must we to those Children whom God hath put to us to nurse, when we deliver the sincere milke of the Word to them. Who hath more learning then God, the fountaine of all Wisedome? yet the Scripture which is his Word, is the plainest writing in the world: he is the best Preacher, and drawes neerest to God Almighty, that speakes most plainely to the capacity of the people.* 1.203 They in Ezra gave the sense, and made the people to un∣derstand it: as for those that affect obscurity, that love to speake in the cloudes, that desire rather to be admired for an opinion of lear∣ning, then to profit and benefit the people, they can have no comfort of their labour. Heraclitus that was surnamed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is reproved by the rest of the Philosophers. Hereticall teachers have beene darke: but the true teachers have beene perspicuous. S^t. Hie∣rome had more adoe to understand Iovinian, then to confute him. Arrius was obscure in setting downe his heresie: whereas S^t. Aug. had rather speake false Latine, to say Ossum for os, then hee would not be comprehended by the people. Our Apostle here strives to make the alteration of the Priest-hood more and more evident. Indeed the Papists holding it the best policy to keepe the people in ignorance, are of purpose obscure in their writings and sayings. The Rhemes Testament of late yeeres set forth in English is so darke, such inck-horne termes, so many Latine wordes unenglished, as that

the common people cannot understand it: even as good as Aristotles physickes, that were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: but as for us, that be sincere Preachers of the Word, which seeke Gods glory and the profit of the people more than our owne credite and estimation; let us la∣bour to make that evident which we speake.

VERSE 16.

NOw hee sheweth how this is more evident, by the manner of creation of this Priest, farre different from the creation of Priests in the law.

Not of the Law of a Carnall Commandement: not after the rite and manner of the ceremoniall Law, as Aaron and his Sons were.

The ceremoniall Law is termed the carnall Commandement, because it did consist in carnall and outward observations, that were not to continue long, Hebr. 9.10. Eph. 2.15.

At the consecration of Aaron and his Sonnes, very costly and glorious apparell was provided, which were put on their backes: an Ephod, a breast plate, a miter, Exod. 28.1. two Rams and a young Calfe without blemish, Exod. 29. were offered up to God for them, and a boxe of holy oyle was powred on their heads. CHRIST being a Priest after the order of Melchizedec, had no such outward solemnity, but was annoynted with the oyle of the spirit above his fellowes, and cloathed with the white robe of unspotted innocency, that was to be found in no Priest in the time of the law: therefore his Priest-hood is more excellent then theirs.

But after the power of an endlesse life, that is, after that power∣full manner which it pleased God to shew in the Gospell, that brin∣geth with it an endlesse life.

If he had made a direct opposition, it should have beene thus, but after the Law of the Spirituall Commandement: yet hee spea∣keth more emphatically. Instead of Law hee uses the word power, because both our Saviour Christ and the Gospell is the power of God to salvation, Ro. 1. Instead of (Commandement) he uses the word (life) describing the Gospell by the effect thereof: because it is a living word, and brings men to life everlasting.

Instead of (Carnall) he sayes (endlesse.) Carnall things have end, wherein the Leviticall Priest-hood stoode: but the Gospell entrea∣teth of endlesse joyes in heaven, which we have by it.

The law was carnall, and had an end: but the Gospell is spiri∣tuall, and giveth an endlesse life. As for this life, though we spend it in never so great wealth, health, ease, honour and prosperity: yet it must have an end: the end of all flesh is come before me—the end of all things is at hand: though as strong as Samson, as wise as Salo∣mon, as beautifull as Absalom, though thou farest deliciously every

day, and art clothed in fine linnen and purple, though thou couldest live almost a thousand yeares, as Methusalem did, and thy head, if possible, not ake all the while; yet thy life must have an end: therefore let us all thirst after the endlesse life, the which, for so much as the Gospell bringeth with it, let it be reverently and gree∣dily embraced by us all: let us come to Church with all cheereful∣nesse, heare prayers and Sermons with all diligence, practise that which we heare with all conscience, that when this short life, which is but a span long shall be ended, we may have an endlesse life in all joy and happinesse in the world to come.

CHRIST was created after a more glorious manner than the Priests of the Law: therefore his Priest-hood is greater than theirs.

VERSE 17.

THis he confirmeth, first by a divine testimony.

He, that is, GOD the Father by the mouth of David.

Thou art a Priest, not for a time, as they were, but for ever.

Not after the order of Aaron, as they were: but after the order of Melchizedec.

Both the parts of Christ's Priest-hood are everlasting: his sa∣crifice and his intercession.

In his sacrifice is to be considered the act of oblation, the fruit and efficacy of it. As for the act of oblation, it passed away on the Crosse: hee was but once offered, and that by himselfe: no mortall man can offer Christ; yet the fruit and efficacy of his sacri∣fice is perpetuall: which is the taking away of all the sins of all the faithfull in the world.

As for his intercession, the Scripture is cleere in that, Rom. 8.34. still hee maketh intercession in heaven for us: therefore hee is a Priest for ever, after the order of Melchizedec. Earthly Priests dye, but this our Priest never dyeth: who as he liveth for ever in the Tem∣ple of heaven; so hee will one day assume us to himselfe, and wee shall live there for ever with him.

VERSE 18.

2. HEE proves that Christ was created after a more glori∣ous manner then the Priests of the Law, by the qualities of these two: the one is temporall, the other perpetuall.

There is an abrogation, a putting out of place: it is put out of the Saddle.

Of the Commandement, that is, of the ceremoniall law, that went before, after the which they were made Priests: that commande∣ment is abolished, it is no longer of any force.

Here the Iesuites againe shew themselves very acute: their witt mounteth above the Moone.

The old Mandate is gone: and the new Mandate is come in the roome thereof. The old Mandate is the Leviticall Priest-hood, with the sacrifices thereof: the new Mandate is the Gospell, with the sacrifice thereof, which is the Masse. The old Mandate is dis∣annulled: and the new Mandate of the Masse is instituted instead thereof, whereof Maundy Thursday hath his name, quasi, Mandat Thursday; because then the old Mandate of the Paschall Lambe was abolished, and the new Mandate of the sacrifice of the Masse was ordained in the Supper.

It was once called Sheare-Thursday: because the Priests did sheare their haire and shave their Crownes on that day: afterwards it had the name of Maundy Thursday, in our English tongue, not of the Latine word mandatum, (that is farre fetched) but rather of the English word, Maund or basket, because the people brought their provision for feasting on that day in Maunds or baskets.

Or if they will needs derive it from the Latin, it may be called Mandy Thursday of Mando, because CHRIST did eate both the Passeover and the Supper with his Disciples on that day. But as for this new Etymologie from Mandatum, it hath no sense in it. Love one another, is called the new Mandate; but the Supper hath never that name: but I thinke the Iesuits make this note, rather to shew their wit than their Divinity.

The abrogation of the Leviticall law and Priest-hood stan∣deth on good ground: it was weake and unprofitable; therefore no reason it should continue.

It had no strength to purifie the soule, to make cleane the con∣science, to carrie men into the kingdome of heaven, to purge them from sinne, to make them righteous before God: it was weake and unprofitable for these things: therefore worthy to bee aboli∣shed, Hebr. 9.9.

He doth not say it was abolished, because it was naught: the law was good for the end why it was appointed, to shadow out Christ, and our redemption purchased by him; but weake and unprofitable to worke our redemption: it was strong and profitable ad figuran∣dum, but not ad praestandum: it could not performe that which was signified by it.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: because of its owne weaknesse:* 1.204 The morall law was weak in regard of us, Rom. 8.3. but the ceremoniall law was weak in it selfe: men might doe that which was enjoyned by it; but the doing of it could not justifie and sanctifie them.

The Law was before the Gospell, yet the Gospell is more wor∣thy than it: darkenesse went before the light; the night before the day: yet the day is more glorious than the night. All creatures were made before man: yet man excelleth them all. Iohn Baptist went before Christ: yet hee was not worthy to unloose the latchet of Christ's shoe: the Sword-bearer goes before the Maior; yet hee is

not greater than the Maior. All things are not to be esteemed by their precedency and priority in the world: there commeth one after me, said Iohn, yet in honour and dignity hee is before me: So the Gospell commeth after the Law, yet it is more excellent than the Law.

If the comparison be made betweene God and creatures, then this is a firme Axiome: that which went before is best. God went before all creatures: therefore he is above all creatures. Christ is the first begotten of every creature, that is, which was begotten of the eternall essence of the Father before all creatures, therefore to bee preferred before them all. But if that comparison bee betweene creatures, then that Axiome is of no force.

A thing may be said to be unprofitable,

1. Simply, then comparatively: Simply and in it selfe sinne is unprofitable, whereupon it is called the unfruitfull workes of darke∣nesse: there is no fruit, no commoditie in them. Swearing is an un∣profitable thing, Adultery is an unprofitable thing, it pulleth Gods ven∣geance on men, Whoremongers and Adulterers God will judge. Ly∣ing is an unprofitable thing: men may gaine by it: but what advanta∣geth it a man to winne the whole world and loose his owne soule? these are unprofitable simply in themselves.

But the ceremoniall Law is unprofitable in respect of the Gos∣pell: that could only shadow out heavenly things: but it could not give us heavenly things. The washings that were in the law could signifie our washing in the bloud of Christ, but they could not purge us from sinne, as the bloud of Christ doth: the sacrificing of Sheepe, Oxen, Rams, could tell them there was a Lamb to come that should be offered on the Altar of the Crosse for the sins of the world, but they could not take away sinne: in this respect the law was weake and unprofitable.

On the contrary side, the Gospell is a strong and profitable thing: profitable to illuminate us in the mystery of our redemption; to ju¦stifie us, and cloath us with the righteousnesse of Christ, that we may appeare unblameable in the sight of God; to sanctifie us and make us new Creatures in Christ Iesus; to assure us of the remission of all our sinnes, and to carry us up into the kingdome of heaven. Godli∣nesse is profitable for all things, sayes Paul: So the Gospell is profitable for all things: It is profitable for the things of this world: GOD blessed the house of Obed Edom where the Arke was: and God blesseth those Townes and Citties where the Gospell is sincerely and truely practised: but especially it is profitable to bring us to the joyes of heaven in the world to come.

An argument from profit is very forcible. This was Hamans coozenage. It is not for the Kings profit to suffer them; and it prevai∣led much. Nothing so profitable as the Gospell; therefore let us all be greedy of it. Why are men so desirous of Sheepe? because they are profitable creatures: Why doe men give so much money for an office? because it is profitable, and bringeth great gaines with it: Why do men strive to make their Sons Lawyers? because

the Lawyers goe away with all the profit. The Gospell of all things is most profitable: profitable for this life, to procure us the peace of conscience in this world, and to save us in the world to come. Therefore let us embrace the Gospell with both armes. When the Merchant heard of a Pearle that surpassed all others, he sold all and bought it: the Gospell is the Pearle of Pearles, above thousands of gold and silver: therefore let us redeeme it, though it be with the losse of all our worldly goods: the Gospell is profitable for all things; therefore make much of it.

The reason of the abrogation of the law is to be observed by us: it was d••sannulled, because of the weakenesse and unprofitablenesse thereof: whereby wee may gather, that all weake and unprofitable things, that are not availeable to the kingdome of heaven, shall be abolished: such is the witt, the wisedome, the learning, the eloquence of the world; they be fine things, of great price with worldly men: yet because they are unprofitable for heavenly things, they are and shall be abolished. Where is the Scribe and the disputer of this world? their place is no where to be found.

We our selves are weake and unprofitable touching spirituall and heavenly matters: when we have done all that we can, we must say, wee are unprofitable servants.

We are all weake and unprofitable for heavenly matters: there∣fore we our selves also must be abolished, and Christ Iesus must be all and in all.

VERSE 19.

THe weakenesse and unprofitablenesse of the ceremoniall law is proved by the inability thereof.

Nothing, that is, no man, Ioh. 6.37. the neuter gender is fittest ad universitatem designandam. Theophyl.

This is illustrated by the contrary effect in the Gospell.

Some referre both branches to the Law: but was an introducti∣on of a better hope; as Porphyrius Isagoge to Aristotles praedicaments: as the Apostle sayes, the Law was our Schoole-Master to bring us to Christ, Gal. 3.24.

But, 1. It is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: not an induction, but a superinduction: that is, the Gospell superinduced upon the abroga∣tion of the law.

2. Then he would have said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to a better hope, not of a better hope.

It is rather to bee referred to the Gospell opposed to the Law, and the verb in the Text to bee repeated, not a new verb supplyed out of the Text: but the Gospell bringing in a better hope maketh per∣fect, through IESUS CHRIST the author and object of the Gospell.

We could not hope for salvation by the ceremoniall Law: but we may be bold to hope for it by the Gospell.

By the introduction of which hope we draw neere to God. The peo∣ple in the time of the ceremoniall law, stood without, when the Priest was offering within, as Luk. 1.10. and at the delivery of the morall law, they might not come neere the mount, where God was: but in regard of the good newes, that the Gospell bringeth, our re∣conciliation being made by Christ, wee may boldly come neere, as Priest, to offer our prayers to him in the name of Christ, and to beg any thing at His hands, Hebr. 4.16. yea by him we may draw neere to God in heaven.

The Tabernacle, Temple, the purifications and washings, the observation of new Moones and Sabbaths, the oblation of Rams, Sheepe, Bulls, Oxen, in the time of the Law, these did lead them by the hand to Christ, in whom they should have all perfection: but these did not perfect the people. On the contrarie side, the brin∣ging in of a better hope by Iesus Christ, the Author and subject of the Gospell, that doth perfect us.

What better hope is this? had not the Fathers in the time of the Law as good an hope as we? Yes verily. Though some fondly collect from hence, that they had hope only of temporall things, we of eternall; that is crooked and broken Divinity. The fathers did eate of the same spirituall meate, and dranke of the same spirituall drinke that wee doe. Abraham saw the day of Christ, and was glad, as we be: they had the same hope of everlasting happinesse by Iesus Christ, that wee have: here is the onely difference; they had that hope by faith in the promised Messiah, not by the observation of the Law. The opposition is here made, not betweene the persons that lived in the time of the Law, and those that live in the time of the Gospell; but betweene the Law and Christ: or, betweene the Law and the Gospell.

The Law could not put us in good hope of everlasting happi∣nesse, or the favour of God; but the Gospell did: that hath brought in a better hope.

One sweet and comfortable fruit of that hope is this: that by it we draw nigh to God. By nature we are Gods enemies, and runne away from God, as Adam did, when hee had sinned: but by grace in Iesus Christ, being justified by faith in him, wee have peace with God, and a comfortable accesse to his Majesty. Ahasuerus held out his golden Scepter to Hester, and she drew neere to him: So God being reconciled to us by CHRIST holdeth forth the golden Scepter of his favour to us, and wee draw neere to him. What a prerogative is this, that we may draw neere to the high and migh∣ty God, which in himselfe is a consuming fire? Wee thinke it a great favour to draw neere to an earthly King, to kisse his hand, to speake our minde freely to him: that noble man is greatly honou∣red that can in such sort draw neere to the King. We have all free accesse by Iesus Christ to the King of Kings, wee may boldly draw

neere to him, and preferre our supplications to him: wee need not stand aloofe off, and goe to God by the Virgin Mary and the Saints triumphing in heaven; by the Meditation of Christ alone we may draw neere to God Himselfe, and say Our father, as Christ ••eacheth us: hee beareth such a love to us as that Christ Himselfe protesteth in the Gospell; I say not that I will pray to the Father for you,* 1.205 the Father Himselfe loveth you. Therefore let us with a Christian confidence draw neere to him. This may be an unspeakeable comfort to us in all calamities, in sickenesse, in poverty; when wee have crosses in our soules, in bodies, goods or name, when any thing grieveth us, let us draw neere to our heavenly father, and powre forth our griefes into his bosome: he tenders us as the Apple of his owne eye, and will not deny us any thing that is good.

2. As we draw neere to him in all our troubles by hearty pray∣er in this life; so by Christ our blessed Saviour we shall draw neere to him in his owne kingdome in the life to come, where wee shall eate of the hidden Manna, and of the tree of life in the Paradise of God for ever.

Behold then what a singular blessing we have by CHRIST, such as the Law could never have given to us: therefore let us bee thankfull to God for it, let us love the Lord Iesus Christ by whom we draw neere to God: let the love of Christ constraine us to forsake our sins, which banished us out of Gods kingdome: let us glorifie Christ by whom we have this accesse to God in this present world, that we may be partakers of his eternall glorie in the world to come.

VERSE 20.

THe third argument is taken from the manner of the institution of both Priest-hoods. He that is made a Priest with an oath, is greater than they that are made without an oath. Christ was made a Priest with an oath: the Levites without an oath. Ergo.

The consequence of the proposition is evident: it must needs be a great thing, and of singular weight and importance, which God Almighty ratifieth with an oath. God Almighty swore at the conse∣cration of our high-Priest; so did he not at the consecration of Aa∣ron and his Sons: therefore he is greater than they.

Both the parts of the assumption are expressed in the Text: and the conclusion is emphatically inferred, Verse 22.

For so much as Christ was not made a Priest without an oath, whereas those in the time of the Law were.

The word of the high and eternall God, which is truth it selfe, in whom there is not a shadow of turning, is sufficient to procure credit and authority to that which hee speaketh. By the word of a King, as we use to say: nothing can bee more sure. Shall not then the word of the King of Kings bee believed? but when an oath is annexed to it, we ought the rather to be confirmed in it.

Now there be three principall things which God sweareth in Scripture.

The first, is the eternity and perpetuity of Christ's Priest-hood: he hath not onely said, but sworne, thou art a Priest for ever—Which is a singular comfort to us all: wee may bee bold to believe Gods oath. Our Priest that makes intercession for us, lives for ever.

The second thing, is the destruction of the wicked, of stub∣borne and disobedient persons, that by Gods voice in the Ministery of the word will not be reclaimed from their sins. I have sworne in my wrath, that such shall never enter into my rest. God sware that none of those that came out of Aegypt, save Caleb and Ioshua should enter into the land of Canaan. It came so to passe, all their Carhasses fell in the wildernesse. God hath sworne, that such as have the Trumpet of the word continually sounding in their eares, and yet will lye snorting in their sins, shall perish eternally. Therefore let us tremble at it and believe it.

The third thing that God hath sworne unto in the Scripture is the salvation of the faithfull,* 1.206 that by two immutable things in which it was impossible for God to lye, wee might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us. Hast thou a true and lively faith in CHRIST, which is fruitfull in all good workes, as Dorcas was? and canst say with Saint Paul, I live; yet not I, but CHRIST in mee, &c. GOD hath sworne that thou shalt be saved: therefore doubt not of it. Though the Devill walke about as a roaring Lion seeking to devoure us: though he labour to win now us as Wheat, though through the corruption of our nature we fall in∣to many sinnes, as the holyest of all doth sometimes fall, though we be visited with grievous sicknesses, though brought to poverty, though death is before our eyes; yet let us not stagger about our salvation, we have Gods Word and oath for it: therefore undoubted∣ly we shall be saved. Howsoever wee bee here tossed in the Waves of this miserable world, yet at length wee shall arrive at the haven of eternall rest. Shall God sweare a thing, and not performe that which he hath sworne?

VERSE 21.

WE never reade of an oath, when the Priests under the Law were set apart to the Priest-hood.

On the other side this our high Priest was made with an oath.

Where, 1. The substance of the oath: 2. The immutabili∣tie of it.

There is a compound verb in the Greek: not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with the swearing of an oath: which is more emphaticall then to say simply, with an oath. God did sweare an oath when he appointed him to be high-Priest.

By him, that is God the father, that said to him.

Hee introduceth the words of the Psalme, tu. It is put discre∣tive, thou and no other.

He will admit of no after-thought to amend the former.

Men repent oftentimes of their words and oaths too: but God will never repent of this oath: that which hee hath sworne in this oath is immutable.

Object. Gen. 6.6. 1 Sam. 15.11.

Sol: It is a figurative speech: for properly to speake, God can∣not repent, Num. 23.19. Men repent of a thing, either for want of knowledge and foresight into the thing, or by reason of the mu∣tability and inconstancy of their affections: neither of these are incident to God: hee knowes all things before they come to passe; so doe not we: therefore we repent and say, if I had knowne this, I would never have done it. GOD knowes all things afore-hand: therefore he cannot repent.

2. Wee repent because wee are mutable, like the Weather-Cocke, and like little Children, that are wonne with an Apple, and lost with a Nutt, that makes us repent of many things. Eve∣rie new Tale carries us away. It is not so with GOD: hee ye∣sterday and to day the same for ever: therefore hee cannot repent. When hee is said in Scripture to repent, it is spoken for our capaci∣tie▪ for the which cause the Scripture brings him in angrie and chiding as men are wont to doe: and yet no anger in GOD: as we if we have entertained a man into our service and he proves not ac∣cording to our minde, then we repent that ever we tooke him into our service: so the Scripture applying Gods doings to our capacitie introduces God repenting. Man that was created after mine owne image is become brutish in his manners, more disobedient to mee then any other creature: therefore it repenteth me that I made man. Saul proves a bad King: therefore it repenteth me that I made him King: this is spoken for our capacity; otherwise God repents not: man changes, but he is the same still.

Men may repent, being lighter than vanity it selfe, moveable and variable, weather-Cockes, reeds turned about with every mind. We may be of one minde to day, of another to morrow. Amnons hot love is turned into deadly hatred: the people that would make Christ a King, cry out against him, crucifie him, wee have no King but Caesar. The Lycaonians that would have worshipped Paul, and done sacrifice to him as a God, stoned Paul. Yea good men oftentimes are changed and altered, they repent of the goodnesse that they have done. David upon a flattering tale repented of the favour hee shewed to Mephibosheth, and gave away his lands to Zibah. Often times an honest man of the Parish, a true dealing man, a pittifull and mercifull man, that for a world would not any way of∣fer the least wrong to any, by the ungodly perswasion of some politicke Achitophel and churlish Nabal becomes an hard dealing man: no constancy in men. Yea Kings and Princes, many times

change and withdraw their affections from their favourites: but God never repents of his love.* 1.207 Whom he once loveth, he loveth to the end, and the gifts and calling of God is without repentance. God may take away riches, beauty, strength, wit, learning from a man: but hee never takes away faith, and his sanctifying spirit from the faithfull. As God here sware, and would not repent; so God hath sworne to bring us to the kingdome of heaven, and hee will never repent of it: therefore let us rest confident in Gods Word and oath, there is no repentance in God.

VERSE 22.

VPon the former premisses followeth the conclusion.

In as much as hee was made with an oath, they without an oath; by so much, &c.

Hee doth not say, he is made a better Priest: but that which serveth more for our consolation, he was made a surety of a better Testament.

Of a better covenant. Sureties are in covenants, not in Testa∣ments.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in manibus. At the making of covenants pledges were put in hand, and sureties were provided which did un∣dertake for the performance of the things covenanted: even so in the covenant made betweene God and us, our Saviour CHRIST is the surety, that undertakes for both parts: on the behalfe of God the Father, hee doth undertake to satisfie his wrath; for us on our behalfe, he doth undertake to reconcile us to God and to make him our friend.

A singular comfort to us. Wee have sinned; we are indebted to God many thousands sinnes, and because wee cannot satisfie for them, wee must goe to the prison of Hell: then CHRIST steps forth saying, nay, I will bee their surety, I will pay the debt for them: therefore they shall not goe to hell: unspeakeable comfort! ô loving surety! he payes the debt with no lesse price than his own bloud.

How are wee beholden to this surety? All the Priests in the time of the law could not doe so much for the people: therefore Christ is better than they.

The new Testament is better than the old, not in regard of the substance, but of diverse circumstances: the substance of both is one, which is Christ Iesus.

1. The Old Testament did but shadow out things to come: the new Testament makes a gift and an exhibition of them, Col. 2.17. and as the body is better than the shadow; so is the New Te∣stament then the Old.

2. The Old Testament was dark and obscure; this is plain and perspicuous: that did darkely speake of Christ; this plainely.

This hath fewer, more lively and easie Sacraments.

That was temporall, and therefore not ratified with an oath: this is eternall and lasteth for ever. For the which cause it was confirmed with an oath: So was not that.

5. The Mediatour of surety of that was Moses; the surety of this is CHRIST: therefore many degrees greater and better than that.

It is a weighty thing that makes GOD sweare: as Hebr. 3.11.6, 17. here he sweares that CHRIST is a Priest for ever: there∣fore wee are not to call into question the eternity of his Priest-hood.

The Pope and his skamblings would faine winde themselves into the society of this Priest-hood. Christ is a Priest for ever: ergo, the Pope and his Clergy are Priests for ever.

I but this is proper to Christ: this Priest that is for ever, sitteth at the right hand of God, Psalm. 110.1. So doe not the Pope and his Clergy, therefore it makes nothing for them.

We in the time of the Gospell have all things better than they had in the time of the Law: we have a better Priest, a better sacrifice, a better Testament: therefore in reason wee should bee better than they. A King deales better with such a man then with many thou∣sands of his subjects; therefore he should bee more dutifull to him. The King of Kings hath dealt more bountifully with us, then with them in the time of the Law: therefore we should be more religi∣ous, more carefull to serve him, then they were. Yet it is to bee feared we are worse than they. Drunkennesse, abhominable swea∣ring, covetousnesse, loathing of the sweete and heavenly Manna of the Word of God, hard-hearted dealing one with another, all kind of vices flow with a more full streame among us, then among them. Having all things better, wee our selves should bee better: yet wee are worse, and therefore have the more fearefull account to make at the latter day.

VERSE 23.

THe fourth argument is taken from a diverse qualitie of both Priest-hoods. The Priest-hood which is everlasting and abideth for ever, is more excellent than that which is mo∣mentany, and continueth but for a time. Christs Priest-hood is eter∣nall; the Leviticall Priest-hood lasted but for a time: ergo.

This Argument hath two branches: the comparison betweene them, 23.24, and an effect, 25. the comparison is in the number, and continuance.

That the Priest-hood of the Levites was temporarie is evinced by the relatives. If the Priests continued but a time, then the Priest-hood: but they continued but for a time: which is illustrated by the number of them, and the reason of the number.

And they verily being many were made Priests.

And why were they many? because they were forbidden by death to endure.

Death would not suffer them to continue long; therefore it was necessary, that there should bee many of them, one to supply the roome of the other.

There were not onely many inferiour Priests, but many high Priests: not at one and the same time, but successively. After Aaron came Eleazar: after him Phinees, &c. for the same cause there be many Kings, one King succeedeth another: because death will not suffer them to live, death forbids them to abide.

He brings an inhibition against their continuance. I command thee here to stay, and to goe no further: and all Kings, Priests, Law∣yers, Physitians must obey him.

A paucity is a greater argument of perfection, then a multitude.

The kingdome is better governed that hath one King, then that which hath many: that house is better ruled that hath one Master, then many: the world is better with one Sun, then if there were ma∣ny: the Phaenix is the most famous of all birds, because there is but one of them at a time. God being but one is farre more glorious then man being many. So is it betweene the Priests of the Law and CHRIST: they were many; but CHRIST is but one, which remaineth alwayes: therefore his Priest-hood is more ex∣cellent than theirs.

But why were they many? because they were not suffered to continue by reason of death. As it is here said of the Levites: So it may be said of us all. A man walking in London streets, or in a corporation is on the suddaine arrested by a Sergeant and comman∣ded to stay: so as wee are walking in our race in the world, comes death as the LORDS Sergeant and bids us stay: here yeeld up thy life, I will not suffer thee to tarry any longer. Adam was the an∣cientest man that ever was, the first that breathed on the earth: yet hee was not suffered to endure by reason of death. Methusalem was the longest liv'd man that ever was, he lived almost a thousand yeeres, yet dyed. Sampson a mighty strong man, with the jaw-bone of an Asse he slew a thousand Philistims, he carryed away the great Gates of the Citty on his Shoulders: yet he was arrested by death. Saul a goodly tall man, higher than any of the people; Absalom a faire beautifull man, not a blemish in him from the Crowne of his head to the soale of his foote. Salomon the wisest man that ever was. Saint Paul a learned man, he spake with tongues more than they all, a profound divine, taken up into the third heaven, a painfull and pow∣erfull Preacher, he converted a great part of the world to Christ: yet they were not suffered to continue by reason of death. This is the condition of us all, high and low, rich and poore, learned and unlearned, none of us all can bee suffered to endure long by reason of death. Death is a cooling Card in all our mirth and jollity, that comes at length with his Axe and cuts all downe. Kings are not

suffered to endure by reason of death: there is a succession of Kings as well as of other men, Dukes, Earles, Lords, Knights, Gentle∣men are not suffered—rich Merchants, Lawyers, Divines, Physiti∣ans are not suffered to continue by reason of death. The Physition that hath saved the life of many, in the end surrenders his life into Deaths hands: none of us can endure here long by reason of death. The Priests of the Law dyed, and the Ministers of the Gospell must dye: none but CHRIST endures for ever: therefore see∣ing Death will not suffer us long to tarry here, let us so live the lit∣tle and uncertaine time wee have in this world, that wee may live eternally with Christ our everlasting Priest and Saviour in the world to come.

VERSE 24.

HEre in the Priest-hood of Christ there is but one Priest: and why? because hee is not mortall and taken away by Death, as they were; but immortall and endureth for ever.

Indeed in respect of his humanity he dyed: but hee continued not long in that death, not past three dayes and three nights. After he rose againe, sitteth now at the right hand of God, and lives for ever, whole Christ, both God and man, Rom. 6.9. whereas the Priests in the Law shall not live againe for ever in their bodies till the day of judgement. And our Saviour Christ in respect of his deity endu∣reth for ever continually: and therefore hee hath an everlasting Priest-hood, intransibile, which passeth not by succession from one to another, as the Leviticall Priest-hood did, but continueth for ever in the person of one man. Chrysost. expounds it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hee hath not a succeeding Priest-hood.

In the time of the Law there were many sacrificing Priests: but now in the time of the Gospell, there is but one sacrificing Priest, and that is our SAVIOUR CHRIST, which of∣fered one sacrifice once for the sinnes of the world. This cut∣••eth off the whole rabble of the massemonging Priests. Indeed spiritually wee are all Priests, Apoc. 1.6. to offer spirituall sacri∣fices to God: but there is no Priest to offer an externall sacrifice for sin, but Christ. The Iesuites chafe at us for this collection, yet it is firme.

VERSE 25.

THe eternity of Christs Priest-hood is illustrated by an effect that ensueth thereupon.

As he is willing, so he is able.

Also: which necessarily is inferred on the other.

To save all that belong to him. Thence hee hath his name Iesus, because he saveth, Matth. 1.21. This is amplified.

• 1. By the manner how he saveth us.
• 2. By the description of them, whom he saveth.
• 3. By the cause, why he is able to doe it.

For the manner: wholly, omnino: leaving no part of our salvati∣on to be accomplished by others, Acts 4. Verse 12. he needs not the helpe of the Virgin Mary, of Thomas, &c. he can save us who∣ly of himselfe.

They, that are saved, are such as come to God by him: not by the Virgin, by any Saints or Angell in heaven.

The reason why: because he ever liveth to make intercession for us: he discharges the office of a Priest for us still in heaven.

Romans 8.26. it is said, that the Holy Ghost maketh intercessi∣on for us: yet the HOLY GHOST is not our Mediatour: hee doth not in our nature pray for us as Christ doth, but hee teacheth us to pray: he doth not in his owne person make intercession with sighes and groanes: for the Holy Ghost cannot sigh and groane, but he stirres up to it.

The Papists say that Christ is intercessor immediatus: but the Saints bee mediatores mediat••. But wee must goe to God by Christ alone: there is one Mediatour and no other. As there is but one God: So but one Mediatour.

They might as well say, there is but one immediate God, and many mediate Gods: as to say, there is one immediate intercessor, and many mediate. When thou goest to a King, sayes S^t. Ambrose, thou must make a friend with some about him: but ad deum non opus est suffr••g••tore, sed mente devota. Christ is our eye, by whom we see the Father: our mouth whereby wee speake to the Father. Non•• loves us so deerely as Christ, none is in greater favour with the Fa∣ther than the only Son that lyeth in his bosome: therefore let us go to God by him, and him alone.

We must not imagine that Christ makes intercession for us now in heaven after the same manner he did, when hee was on the earth: either by bowing of the knee, by falling down on his face by pray∣ing with sighes and groanes, as hee did at the death of Lazarus; or with strong cryes and teares, as he did in the Garden; being glorified in heaven hee doth it not after such a carnall manner: but Christ is said now to make intercession for us two kinde of wayes.

1. Non voce, sed miseratione: not by uttering any voice, by making

prayers to his father, as he did on the earth; but by having pitty and compassion on us. We have not a high-Priest which cannot be touched with our infirmities, but a mercifull high Priest; that was tempted as we are, and can succour us in our temptations.

2. He maketh intercession for us, by presenting himselfe before the Father for us, Hebr. 9.34. the exhibition of his glorious body in heaven: the force and efficacy of his passion: the recordation of his obedience: these intercede with the Father for us.

Whereupon it is well said of Gregory, l. 21. moral. cap. 13. Vni∣genito filio Deum pro homine interpellare est apud coaeternum Patrem seip∣sum hominem demonstrare.

The consideration of Christs perpetuall intercession in heaven for us may be a singular comfort to all Christians. We count him happie, that hath a friend in the Court: then how happy are wee that have such a friend as Christ in the Court of heaven? If the Kings Sonne make a request and that earnestly to the King for us, shall wee not be in great hope to speede? Christ Iesus the Sonne of God makes request to God for us, and shall we not assure our selves, that whatsoever wee aske in his name according to his will, he hea∣reth us? In sicknesse, poverty, disgrace, in the assaults and temptati∣ons of Satan, yea, in death it selfe. Let us flie to this our Interces∣sour in heaven. Say on my mother, said Solomon to Bathshebah, I will not say thee nay: so sayes God the Father to Christ, say on my Sonne, make intercession for thy members: I will not say thee nay. Blessed are we that have such an Intercessour: only let us not grieve him with our sins, let us glorifie him by an holy life, let us bring forth fruits worthy of the faith we have in him: then we may boldly commence our suits to him, and he will prefer them to his Father, to the ever∣lasting joy and comfort of us all.

VERSE 26.

HItherto the Priest-hood of our Saviour hath beene advan∣ced above the Leviticall Priest-hood by foure strong and infallible arguments.

Now there remaineth an high and magnificent description of the Priest himselfe.

Wherein, 1. The substance of the description, ver. 26, 27.

2. A reason for the confirmation of it. In the substance of the description, 1. The person of our High-Priest. 2. His Ministery.

Became. Not as if wee were worthy of him: as wee say, the best Preacher in England becomes the King. It is better transla∣ted, as Stephen doth, conveniebat nobis, was requisite and con∣venient for us: it behooved us to have such an High-Priest. Our redemption could not have been accomplished without such a one.

What manner of one?

1. Holy, in himselfe and in his own nature: not only in respect of his deity, but of his humanity also, Luk. 1.35. Act. 2.27. The Devills acknowledge this; we know who thou art, that holy one of God. Dan. 9.24. Chodesh, Chodashim. Some Priests, Prophets and others have beene holy men, but none so holy as Christ: not a spot or ble∣mish of unholinesse in him: therefore fit to discharge the office of an high-Priest, and to reconcile us to his Father.

2. In respect of others: doing no harme, but all good to all: not circumventing any by fraud or deceit, nor offering open wrong and injurie to any.

In regard whereof hee is compared to a sheepe, which of all creatures is most harmelesse, nay profitable for his flesh and wooll too: So was Christ: so farre from doing any harme, that hee did good to his very enemies: a simple man, no craft in him.

3. As he was harmelesse himselfe, so he tooke no harme from nothing: 1. Actively. 2. Passively.

1. Vndefiled of all things. The Priests in the time of the Law above others were to be circumspect, that they were defiled with nothing, especially in the time of the exequution of their office: all that while they might not keepe company with their Wives, they were to abstaine from wine, not to touch a dead body, or any un∣cleane thing. Christ was more undefiled than any of them all: they might keepe their bodies from being outwardly defiled, yet they were stained with sin in soule and body too; Christ had no defile∣ment any kinde of way.

2. He was undefiled of any person.

Hee conversed with sinners for the reclaiming of them, as the Physition keeps company with sicke persons for the curing of them: but he neither gave allowance to their sinnes, nor received any con∣tagion from them.

Then his ministery is set forth to us. Where, 1. The place, where he doth Minister, in the Sanctuary of heaven.

Some expound it thus: that is, a most high and excellent man.

But it is rather to be referred to the place, where he ministers: he is exalted above all those adspectable heavens, Ep. 4.10. he is made higher than them, and exequutes the office of an high-Priest for us in the highest heavens, where he makes continuall intercession for us.

Is our high Priest holy, and shall we be unholy, that belong to him? Is the head holy, and shall the members bee unholy? Is the husband pure, and shall the wife be an impure strumpet? Nay wee must labour in some acceptable measure to expresse the holi∣nesse, that is in him: whereupon he saith, be yee holy as I am holy. Indeed wee cannot bee so holy as he is, and as certaine Heretickes dreamed, that were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pure and holy men: yet let us strive in some sort to attaine to that holines which is in him. Thou canst not bee so rich as such a man is: wilt thou therefore labour for no riches at all? A Scholler cannot write so well as his sample, shall hee not therefore endevour to come as neere his

sample as hee can? So wee cannot attaine that holinesse that is in CHRIST, shall wee therefore not imitate it? Yes, wee must bee an holy nation, a royall Priest-hood, a people zealous of good workes. Learne of mee, said CHRIST, for I am humble and meeke: So learne to bee holy as he is holy. As the oyle powred on Aarons head stayed not there, but ranne downe to his beard, yea to the very skirts of his clothing: So the heavenly oyle of holinesse powred on Christ our high-Priest must be conveyed to all, yea to the lowest, that be in the Church.

Thou art none of Christs if thou beest not holy, as he is. But alas, for the most part, we are unholy, yea even we that professe ourselves to be the members of Christ. A great number, that would seeme to belong to Christ, that have Christ and his Gospell in their mouthes, but are impure, unholy & prophane in their lives: beastly drunkards that stincke of drink wheresoever they become: filthy adulterers, like fed horses, neighing after their neighbours wives: covetous misers. meere mucke wormes, that scarce believe there is any heaven but in this world. We should be Saints in some measure, as Christ the Saint of Saints is: but, a lamentable case! we are Devills in our conver∣sations: we should be Eagles mounting up into heaven, where Christ our high-Priest and Saviour is; but we are Swine wallowing in the puddle of all iniquity. As Christ is holy;* 1.208 so let us endeavour to be in some poore measure, else wee shall never set foote into the king∣dome of heaven. It is called the holy Ierusalem: no dogs, enchanters, Whoremongers, uncleane persons, that bee not sanctified by the Holy Ghost shall come into it: therefore let us be holy, as Christ our high-Priest is, that being partakers of his holinesse, we may be partakers of his glory in the life to come.

Christ was a simple man: all the treasures of wisedome were hid in him: he was wiser than Salomon, then any politicke Achitophel, then any Matchiavel whatsoever: yet a simple man. He would not imploy his wits and wisdome about such things as might be hurtfull to any. So Iacob was a plaine man, and Nathaneel a true Israelite, in whom there was no guile. Such must all Christians bee: though GOD have gi∣ven them never so sharp a wit, so reaching a head, never so great wisedome, experience and learning; yet they must not use it to the hurt of any, but to the good of all, so neere as they can. We must bee harmelesse as Christ: wise as Serpents; yet as innocent as Doves. Yet a number there be that have the Serpentine wisdome, and want the Dove-like simplicity: they thinke they cannot be wise men un∣lesse they be crafty and hurtfull men: they are more like the Devill then Christ: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Devill hath a plaguie wit, a sub∣tile pate of his owne: but hee never doth any good with it, but all the mischiefe he can: so doe those that are the Devills brood; they have wit and wisedome enough: the children of this world are wiser, &c. but what good doe they with it? Nay, what hurt? how dan∣gerous be they in a towne or a Country? we must so live, that wee be harmelesse as Christ was.

Yet a pittifull thing it is! we are altogether set upon hurt: we are harmefull and not harmelesse persons, as CHRIST was. There be two kindes of harmefull men in the Church, covered with the Cloake of Christianity: the one open, the other close and se∣cret; and yet not so close, but that God can disclose them, and make their treacheries knowne to all the world: the one are Foxes, the o∣ther are Wolves: the one Serpents, the other Beares and Lions. Some there bee that blush not to offer open harme and violence to their neighbours. Such a one as Iesabel was, that slew Naboth, and tooke away his Vineyard: all the world might see the injurie.

Such are they that grinde the faces of the poore, that wring house and land from them, and as Zidkiah, smite their brother on the face, that all may see the blow: these be impudent wretches; yet few of these Owles dare appeare in the glorious Sun shine of the Gospell. Now, men are waxen not more religious, but more cunning: they will be no hurtfull persons, they doe no harme to any: not openly perhaps, yet secretly: not above hand, but under hand. As he said, I will kill Ismael,* 1.209 and no man shall see it. We will undermine the Preacher, supplant our neighbours, doe hurt and mischiefe in a towne, and no man shall see it. These are worse than the other: those dogs are worst that will bite before they barke: and the Serpent that lyeth in the greene grasse destroyes more than those that bee in high wayes: a man may espie the one sooner than the other. These are like Iudas, that would kisse Christ at the same instant when hee be∣trayed him: these will speake faire to a mans face, and yet by secret perswasions, by politicke devices, by alienating the affections of o∣thers, cut his throat behinde his backe. A vile generation of Vi∣pers! yet all their plotting, consulting; their devising of mischiefe is knowne to him that knowes all secrets, who will one day reveale them to their open shame before God and his Angels, unlesse they repent, fie upon this dealing: let us labour to bee harmelesse as our Saviour Christ is. It is an easie matter to bee harmefull, if we will sell our selves to the Devill. Let us strive to doe good to all, but harme none, neither openly, nor secretly, by word nor deed, by our selves not by others. We that bee Christians must bee good men, as Barnabas was; full of good workes, as Dorcus was: but not bad men, hurtfull men, full of evill workes. Let us all so carry our selves in the Towne and Country, where we dwell, that it may bee affirmed of us, we are harmelesse, as Christ was. Yet as we reade of one that was famous for nothing, but for burning Diana's Tem∣ple: so some are famous for nothing but for the hurt they have done and doe dayly: they doe not only no good themselves, but disswade others from doing of good.

As Christ is undefiled; so must we be. These are they that have not defiled their garments,* 1.210 that have not defiled themselves with women. Though we live in a filthy and defiled world: yet we must not bee defiled with it. Like the Sun that shineth on a dunghill, yet is not polluted with the dunghill: so though we live in the dunghill of the

world, yet wee must not be defiled with it: wee must bee undefiled from covetousnesse, drunkennesse, pride, malice, envy, and other sins that reigne amongst us. But alas, we have no care of it: we de∣file our selves innumerable kinde of wayes. A dainty Lady, or Gentlewoman would bee loath to file her fingers with a little dirt: we all loath outward defilements, but we give entertainement to sin, which is the greatest pollution of all.

Nay we are like hogs, that had rather be in fowle water, then in cleane, wallowing in the puddle of sin, then bathing our selves in the bath of vertue.

As Christ separated Himselfe from sinners: So must wee doe: how? wee must not shut up our selves in Cloysters, in Nunneries, and Monasteries, as some did in a blind zeale in the time of Popery, thinking that they were then separated from sinners, when they were many of the most beastly sinners themselves.

Neither must wee be brethren of separation, as the Brownists most unbrotherly name themselves; we must not, Hebr. 10.25. for∣sake the assembling of our selves together. Wee must not separate our selves from the spouse of Christ, because of some pretended wrin∣kles in her face: neither must we altogether abandon the society of men, 1 Cor. 5.10. but we must separate our selves from the pollu∣tion of sinners. Though we be in Sodome, as Lot was, yet wee must not be Sodomites: though we come into the company of drunkards, yet we must not be drunken as they are: though among adulterers, bawdy talkers and livers, yet wee must not draw with them in the same yoke of sin: we must be like to the fishes that dwell in the salt water, and yet themselves are fresh: so though our dwelling be in a prophane towne; yet wee must separate our selves from the pro∣phanenesse that is in the Towne.

This is hard for us to doe, though Christ could doe it. It is a difficult matter to touch pitch, and not to be defiled with it: to bee in a fire, and not to be burnt. Barnabas keeping company with dis∣semblers, was brought to dissemble with them:* 1.211 and S^t. Peter that stout champion of Christ, being in the high Priests hall was brought to the denyall of Christ. Therefore the best course we can take is to refraine their company, as Ioseph: if not, but that wee fall into it, then to pray to God to separate us from the wickednesse that is in that company.

The high-Priest in time of the Law was in a Sanctuary on the earth: but our high-Priest is in the Temple and Sanctuary of hea∣ven, where he appeareth alwayes in the sight of God for us: and let not our affections be here on the earth, but let our conversation bee in heaven; let us seeke the things that bee above, where Christ our high-Priest and Saviour is.

VERSE 27.

THe second thing in his Ministerie is his sacrifice, which sur∣passeth the sacrifices of the Priests in the time of the Law: in regard of the time when, of the persons for whom, and the kinde of sacrifice offered by him.

1. For the time: he had no necessity to offer daily, as they did, Num. 28.3, 4.

It was necessary for them to offer daily.

1. Because both they and the people sinned daily.

2. Because their sacrifices were imperfect, and were dayly to be iterated. There was no such necessity for Christ to offer dayly: because he had no sin, and by one sacrifice perfected us for ever.

2. They did offer for their owne sinnes and the peoples too; and that every day: and so did not Christ. He had no sinne of his owne to offer for: and as for the sins of the people, he tooke them all away by one sacrifice.

First: for he must be holy himselfe before hee could make the people holy. Aaron sinned grievously in the calfe.

3. For the kind of sacrifice: they offered things without them∣selves, as Sheepe, Goates, Oxen, &c. Christ offered himselfe: he was Sacerdos & victima, Hebr. 9.14.

We are all sinners, Ministers and people: we must all say, yea even arietes gregis, the Lords prayer: forgive us our trespasses. There∣fore let us not swell in pride one against another: but flie all to the mercy of God in Christ.

Therefore let the best Preacher in the world knocke on his breast with the poore Publican and say; Oh God be mercifull to me a sinner.

The order is here worthy to be observed: he offered first for his owne sins. A Minister in killing of sinne must begin with himselfe. Si vis alios flere, flendum tibi prius: first weepe bitterly for thine own sins, as Saint Peter did, and then make the people to weepe for their sins. I beat downe mine owne body, sayes Saint Paul, least while I preach to others, my selfe should be a reprobate. The like method must be pra∣ctised by all Christians.

First cast the beame out of thine owne eye: let us first represse sinne in our selves. Then in others. As the Priest in the time of the Law first offered for his owne sins: so let us all being Priests by Iesus Christ, first offer up our selves to God. Wee count him a foole that will have more care of his neighbours Sheepe, then of his owne: and shall wee have more care of our neighbours soule, then of our own? Let us first begin with our selves.

There is but one sacrifice of the New Testament, whereby the daily sacrifice of the masse is quite overthrowne. This is a knife to cut the throat of the masse among the Papists: the Priests offer up

Christ dayly, they doe more than needs: there is no necessity of that: for Christ offered up Himselfe once for all. There bee many pregnant places for it in this epistle, as Hebr. 10.11, 12.

I, say the Papists, there is but one bloudy sacrifice, which was once offered on the Crosse, 1 Pet. 3.18. yet there is an unbloudy sacrifice which Christ instituted at his last Supper, where the body and bloud of Christ are offered under the similitudes of bread and wine: which is a commemoration and an application of his sacri∣fice on the crosse to us: for Christ said to his Disciples hoc facite, that is Sacrificate, as the Poet sayes: cum faciam vitula pro frugibus ipse venito: and the Hebrew word (Gnasah) doth often signifie sa∣crificare. After the words of consecration bee said; this is my body, that is given for you, i. that is offered to God the Father for you: this is the bloud of the New Testament, that is shed for many: it was then shed and powred out for a sacrifice to God.

I, but where do they read in any Author, that hoc facite with an accusative case doth signifie to sacrifice? The Poet doth not say, facere vitulam.

2. The Evangelists wrote in Greeke, not in Hebrew or Latine.

Hee then ordained no propitiatory (that's my meaning) sacri∣fice, which was to be offered every day; he instituted a Sacrament, not such a sacrifice.

1. In every sacrifice there is sensible quiddam, as Bellar. con∣fesseth, and they also say, it is an externall thing, and they call it visible sacrificium.

In this imaginarie sacrifice there is no sensible outward thing, that may be discerned by the sences. They say, that the body and bloud of Christ are there invisible under the shape of bread and wine: therefore by their owne position it is no sacrifice.

2. They confesse it to bee an unbloudy sacrifice: and then not propitiatory, for the quicke and the dead, as they will have it: for Hebr. 9.22. Without shedding of bloud there is no remission of sinnes. There is no bloud shed: therefore no remission of sins: and then a masse not worth a figge: thou canst not have the remission of sins by it: but it is a phantasticall dreame of their owne. Let us magni∣fie the Lord Iesus for his owne sacrifice which he offered for us, and lay hold on it by a true and a lively faith.

What did Christ offer for us? not silver and gold, not a Bull, a Sheepe, or a Goate: not the haire of his head, the paring of his nailes, or his little toe, not one of his Disciples, but himselfe. Oh blessed SAVIOUR that spared not himselfe for our sakes! So let us give our selves to him: he, that will be my Disciple, let him de∣ny himselfe and follow mee. We must not only sacrifice our sins for Christ his sake, which wee will hardly doe: but, if occasion re∣quire, offer up our selves for him: we must say with Paul, my life is not deere to me, &c. I am ready not only to be bound, but to dye at Hie∣rusalem for the name of the Lord Iesus.

But alas wee are wanting in love and thankefulnesse to Christ:

hee offered himselfe for us. We will not offer up our pleasures for him. Hee laid downe his owne life for us: we will not lay downe our sinnes for him. Wee will not forgoe our lusts, our covetous∣nesse, pride, drunkennesse for Christs sake: how then shall we offer up our selves for him, as he did for us?

VERSE 28.

THe reason is taken from the excellencie of this our high-Priest: he, that is the Sonne of God, voyd of all infirmity, sanctified for ever, is able by one sacrifice to satisfie for the sins of the Church: but Christ is the Sonne of God, voyd of all in∣firmity, sanctified for ever. ergo.

This is illustrated by a famous antithesis, betweene the Priests of the Law and him: whereof there be foure branches.

1. The ceremoniall Law made men Priests: the Gospell made God a Priest.

For this our High-Priest, as hee was the Sonne of man, so the Sonne of God too: and therefore God.

2. The Law made servants Priests, as Heb. 3.5. The Gospell the Sonne: which is more honourable than any servant.

3. The Law made them that had infirmities, namely of sinne and corruption: otherwise CHRIST tooke on him all our natu∣rall infirmities.

4. The Law made those that were mortall, and endured not long by reason of death: the Gospell hath made him that is con∣secrated for evermore.

By the word of the oath may be meant the Gospell, as Luk. 1.73. because it was ratified by Gods oath. But rather by it is meant the promise made to Christ, which God confirmed in the Psalme with an oath.

If we respect the substance of the oath, it was from all eternity. CHRIST was ordained an everlasting Priest in the eternall decree of his Father.

1 Pet. 1.20. but it is said to be after the Law, because it was written, published and exhibited after the giving of the Law.

The word of this oath comming after the Law did put the Law out of place, though, Gal. 3.17. because the promise was of grea∣ter force and efficacy then the Law: but as the last Will disannulls all the former wills; so the word of the oath comming after the Law, did abrogate the Law, Which is sanctified for evermore, or per∣fected: and therefore is able perfectly to fulfill the office of an High-Priest.

There was no Priest, no Prophet in the time of the Law: there is no Minister, no Preacher, no Christian whatsoever, but hath some infirmity or other. Noah a Preacher of righteousnesse was overtaken with wine, and lay uncovered in his Tent. Abraham a Prophet, so

the Lord himselfe termeth him to Abimelech, had his infirmities, when hee dissembled, for the saving of his life. David a man after Gods owne heart had his grosse faults, when hee was carryed into A∣dultery and murder, using one as a Cloake to cover the other with∣all. Saint Peter had his infirmity, when he did Iudaizare cum Iudaeis— applyed himselfe to all companies. Saint Paul and S^t. Barnabas had their infirmities, when they were at an open jarre, and publike de∣fiance one with another about S^t. Mark, and departed in a chafe one from another. Shew mee the garden that hath not one weede in it: and shew mee the man, either Preacher or other, that hath not some infirmitie. Let not us cast off men because of infirmities: much lesse let us be ready, as some are, to hurle away the word, because of the infirmities, that be in the Preachers of the word. If we will have a man without infirmities, we must goe to heaven for one: for there be the Spirits of just and perfect men.* 1.212 There is none perfect in this world: we are all full of infirmities▪ the Lord be mercifull to us: only Christ Iesus our High-Priest is voyd of infirmities, hee is consecrated for evermore, and holds to consecrate all that belong to him. Let us serve this our High-Priest in holinesse and righte∣ousnesse in this life, that wee may triumph with him, and offer the sacrifice of praise to God with him, his Saints and Angels in the life to come.

CHAP. 8.

IN the Priest-hood of Christ there bee two things. 1. His cal∣ling to that office: cap. 7. and 8. 2. The exequution of it. cap. 9. and 10.

In his calling. 1. The Party called, which is set forth at large in the former Chapter. 2. The thing whereunto he is called, in this Chapter, which is, to Minister for the good and salvation of his Church.

This Ministration of his is advanced above the Leviticall mi∣nistration by foure arguments.

1. From his empyre, rule and authority: by reason whereof hee Ministreth after a more magnificent manner, then the Levites did, Verse 1.

2. From the place where he Ministers.

3. From the Sacrifice wherewith he Ministers, ver. 3.4, 5.

4. From the subject whereabout he is occupied.

In the first argument, 1. An entrance into it. 2. A description of his power and authoritie.

Having cast up the account, this is the summe, that ariseth of it: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or, upon the things spoken this is the chiefe of all: it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

This is to stirre us up to attention. The summes of things are welcome to us. Who is not desirous to have the summe of the Bible? The summe of the Law contained in so many volumes? a summe of Physicke? &c. The Oratours in the end of their Ora∣tions deliver the summe of that which they have spoken: so doth S^t. Paul here, hee delivers to us the totall summe of the things which he had spoken before: and it is good for Preachers to draw their matter into a summe.

We have such a worthie High Priest as all the High-Priests in the Law were not worthy to be named with him the same day.

Then he comes to shew his magnificence.

Hee doth not say, standeth: as a Lord, Earle, Duke may stand by a King bare-headed, but sitteth. Indeed Act. 7.5 6. he is said to be standing on the right hand of God: but then he is seene standing as rea∣dy to pull Stephen out of the jawes of his enemies.

He doth not sit at his foot-stoole, but at his hand: not at his left hand, but on the right hand. God the Father as Prince and Potentate sitteth on his throne: and Christ sitteth by him.

Of that Majestie which excelleth the Majesty of all the Kings in the world: either Majesty is put for Majesticall Prince, to whom is due Majesty, Iude 25. or, it may be an Hebraisme, the throne of the Majesty, for a majesticall throne.

Not in earth, but in heaven. In the heavens where there bee many mansions: and in them hee prepareth a place for us. The High-Priests in the time of the Law sate in Moses chaire heere upon the earth: but our High-Priest sitteth in Gods chaire in hea∣ven, and thinkes it no robbery to bee equall with God. In this re∣spect he is not only higher than all the Priests in the Law, but high∣er than the Angels.

Here hee sitteth as a ruler, for the welfare of his Church.

From hence it cannot be gathered that Christ's body is every where, because Gods right hand is every where: for this his sitting is restrained to a place, namely to heaven. Stephen saw him in hea∣ven, Acts 7.55. Love is an excellent vertue, because it is an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the whole Law. The Lords prayer carries away the bell from all prayers, because that is the summe of all the prayers, that can be made by all men in the world. Here we have the summe of this large and famous epistle. Therefore let it be reverently regar∣ded, and diligently marked by us all.

This may bee a singular comfort to us, that wee have such a mightie High-Priest, as hath all power in heaven and earth. The High-Priests here on the earth were controlled by Kings and Prin∣ces. Salomon deposed Abiathar, and Saul put Abimelech to death: but this our High-Priest is above all the Kings and Princes in the world: they must all cast downe their Scepters at his feete: hee can take the breath out of their nostrils, when hee pleases. In what an happy ease are we, that have such a LORD protectour of the Church? He may suffer us to be tryed as gold in

the furnace of affliction: but he will not suffer us to perish, at the length he will deliver us out of the hands of all our enemies: only let us have a care, so neere as we can, not to displease this our high-Priest. As the people were obedient to the high-Priest in the time of the Law: So let us be to our high-Priest in the time of the Gos∣pell: kisse the Sonne, least he be angry, and yee perish from the way. All Papists kisse the Popes feete, yea Kings, Princes and Emperours. But let us all from the highest to the lowest, in meekenesse and hu∣mility, kisse this our high-Priest that sitteth at the right hand of the throne of the Majestie in the heavens, and he will defend us from all enemies whatsoever.

VERSE 2.

THe second argument. Those high-Priests were Ministers of an earthly Sanctuary: this of an heavenly: Ergo, more glo∣rious than they.

Of the Sanctuary. The Greeke is Ambiguous; of the masculine or neuter gender. Some interpret it, Minister of the Saints. So in∣deed he is: not the Angels alone, but Christ Himselfe is our Mini∣ster. O unspeakable honour!

Rather, as the word is taken in this Epistle, of the Holies, that is of the Sanctuary, the Holy of Holies, Hebr. 9.12. and 24.

The place, where he Ministers, is Heaven: there he appeares in the sight of God for us.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, publicus, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: qui facit opus publicum. So are the Angels, Hebr. 1.14. the Magistrate, Rom. 13.4.

The third argument: hee that hath the more worthy Sacrifice, is the more worthy Priest. Christ's sacrifice is more worthy. Ergo.

This sacrifice is set forth to us. 1. Figuratively. 2. Properly.

Figuratively it is resembled to a Tabernacle.

Some by Tabernacle understand heaven too, as well as the San∣ctuary: but rather by it is meant, the body of our Saviour Christ.

• 1. It is not like, that in so few words he would use a tautology.
• 2. The Tabernacle was for the Priests, not for the High-Priests.
• 3. The reason following, Verse 3. doth evince, that by the Tabernacle is signified the body of Christ, wherewith hee did sa∣crifice.

It is an usuall thing to resemble the body to a Tabernacle, 2 Cor. 5.1, 2. 2 Pet. 1.13, 14. As a man dwelleth in an house or Taber∣nacle: So doth the soule in the body. And as God dwelt in the Ta∣bernacle among the Iewes: so doth the deity dwell in the humanity of Christ: therefore it hath the name of a Tabernacle.

This similitude is fitly introduced by the Apostle. As the high-Priest by the Tabernacle went into the Sanctum Sanctorum: so Christ by his body offered on the Crosse went into heaven: Hebr. 9.11.

Hence it is that Christ's body is compared to a Temple, Ioh. 2.21. to a vaile, Heb. 10.20.

This Tabernacle is illustrated by an adjunct, and the efficient cause.

The other was but a counterfeit to this True is not opposed to false: that was not a forged Tabernacle: it was of Gods institution, and made by his direction. But it is called the true Tabernacle, as Christ may be called the true David, Salomon, Melchizedec, the true Manna that came from heaven, Iohn 6.32. And as the picture of a man is nothing to the man himselfe: So that Tabernacle was but a picture of this: this is the true Tabernacle indeed. The shadow of the Sun in the water is not the Sunne: that is the true Sun that is in the firma∣ment: so that was but a shadow of this Tabernacle; this is the true Tabernacle.

2. It is illustrated by the efficient cause. Moses, Aholiab, Be∣zaleel and other artificers pight that Tabernacle, which were mortall men, though they did it by Gods appointment: this Tabernacle was framed immediately by God Himselfe: the body of our Saviour Christ, was conceived by the Holy Ghost.

* 1.213The name of a Minister is no base name; seeing Christ being now in heaven doth not thinke scorne of it. He was a Minister of the circumcision, when he lived on the earth: and he is a Minister of the Sanctuary now in heaven. Therefore let none have a base opi∣nion of the name and office of the Ministers. Christ is the head Mi∣nister, and we inferiour Ministers under him: therefore let us be re∣verently regarded for his sake.

There by presenting of his owne sacred body before the Fa∣ther, and by the efficacy of his passion he still maketh intercession for us; this is the Ministery which he performeth in this heavenly Sanctuary.

The High-Priest in the time of the Law went into the Sanctum Sanctorum himselfe alone, he could carry none of the people with him: but our High-Priest, which is a Minister of the celestiall San∣ctuary, shall one day take us up into that Sanctuary to himselfe: hee is gone thither to prepare a place for us: at the latter day wee shall meete him in the ayre, and bee translated into this Sanctuary with him, and remaine with him for ever. Let this be as honey to swee∣ten sicknesse, poverty, contempt, and all the crosses of this life: they all shall have an end: and we shall reigne with this our High-Priest in the Sanctuary of heaven for ever.

As Christ's body was a Tabernacle, so is ours: for he was like to us in all things, sinne onely excepted. Here is the difference: his body was a pure and undefiled tabernacle, not a spot or blemish of sinne in it; ours are impure and uncleane Tabernacles, infected with the Leprosie and contagion of sinne.

2. His body was a Tabernacle framed immediately by God, the Holy Ghost, the third person in the Trinity: we have our Tabernacles mediately from God, by the meanes and seede of our Parents.

3. His body is resembled to the holy Tabernacle, wherein God was served in the time of the Law; ours may be compared to those Tabernacles, wherein the Patriarcks dwelt, before they were seated in the land of Canaan.

Yet they may have the name of Tabernacles, and so they are cal∣led in the Scripture.

Now Tabernacles were different things from houses: they were of more sleight and slender stuffe, soone set up, and soone pulled downe: So our bodies are not houses, faire and magnificent buil∣dings, strong towers and stately pallaces: they be but brittle Ta∣bernacles, nay houses of clay, whose foundation is in the dust: there∣fore there is no cause why we should be proud of them. The body of strong Samson, that carried the Gates of the Citties on his shoul∣ders, was but a Tabernacle, that was quickly crushed in pieces: the body of Saul, that was higher then any of the people, was but a Ta∣bernacle: the body of fat Eglon and of great Goliah, were but fraile Tabernacles: the body of Absalom that had not a blemish from the crowne of the head to the soale of the foote, was but a weake Ta∣bernacle: the body of the fairest Lady and the most comely Gen∣tlewoman on the face of the earth, is but a Tabernacle; up to day, and downe to morrow. Therefore let us glorifie God with these our Tabernacles in this world, that wee may receive them glorious and everlasting in the world to come.

VERSE 3.

THat which he spake obscurely, he now explaineth, shewing by an argument à pari, that it was requisite hee should have a sacrifice to offer up.

A Priest and a sacrifice are relatives.

As they had their sacrifices: So it is necessary our High-Priest should have his sacrifice, which was the Tabernacle of his body.

The Rhemists collect from hence that Christ, being now in hea∣ven, must needs have an externall sacrifice still, and that must bee the masse: yet the Holy Ghost doth only reason, that it was needfull CHRIST should have a sacrifice, which he offered once on the Crosse, and not a sacrifice to offer daily: therefore he useth a verb of the time past, in the first Aorist with the Grecians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

This somewhat is his owne selfe, Hebr. 7.27. in his owne bo∣dy on the tree, 1 Pet. 2.24. he laid downe his life for us: and so let us doe for him, if wee bee called thereunto.

All Priests, high and low, have their sacrifices: wee that bee Christians, are Priests, Apoc. 1.6. therefore wee must have our sacrifices.

Phil. 4.18. Hebr. 13.16. we must offer up the calves of our

lippes, the sacrifice of thankesgiving for all his rich and plenteous mercies; offer up the incense of prayer, that may ascend into hea∣ven. Wee offer the sacrifice of almes and Christian liberality in feeding the hungry, clothing the naked, in shewing our kindnesse to CHRIST his Ambassadours, and we must offer up our bodies as a lively sacrifice to God. If wee have no sacrifice, wee are no Priests: yet a number of Christians there bee that professe them∣selves to be spirituall Priests, and yet have no spirituall sacrifice to shew. These are as Starres without light, clouds without water, and trees without fruit. Every Priest is ordained to offer sacrifices: if we be Priests, let us shew our sacrifices.

Now that it is requisite hee should offer the sacrifice of his owne body, hee sheweth by an evident absurditie that must needs ensue, if it were otherwise: and that is a nullitie of CHRIST's Priest-hood. Therefore we must needs affirme, that either he is no Priest at all, which is to make God a lyar, who hath said, thou art a Priest for ever after the order of Melchizedec: or that hee is a diffe∣rent Priest from them, and hath another manner of sacrifice then they had.

Then hee returneth to the other clause in the second Verse, that CHRIST is a Priest in heaven, a Minister of the heavenly San∣ctuary. Either hee is a Priest in heaven, or in earth: not in earth: which he proves ab absurdo; if he be Priest on earth, then he is no Priest: but yee cannot deny him to bee a Priest: for the Scripture saith, thou art a Priest after the order of Melchizedec.

The consequent of the proposition is proved by an argument from the contraries.

If hee were a Priest on earth, then hee should bee a superflu∣ous Priest: for there bee Priests enow on the earth, able to offer ex∣ternall sacrifices.

There being Priests, which according to the constitution of the Law offer gifts: the Law had sufficient Priests already on the earth to offer Bulls, Calves, Sheepe, Goates; therefore if Christ were a Priest on the earth, he were no Priest different from the Leviticall Priests, or more excellent than they, for they were able to offer up all externall sacrifices.

The earthly Priests and hee cannot stand together: so long as they are in force, CHRIST cannot exequute his office. Therefore hee is a Priest in heaven, not in earth.

Till they have done, Christ cannot beginne: till his sacrifice was offered on the crosse, they were in request: but after that, their date was out, and our high-Priest is a Minister of the Sanctuary in heaven.

VERSE 5.

VPon that occasion he descendeth to the description of their office: this he doth illustrate by the scope, and end of the Priest-hood in the time of the Law.

1. For the manner of their service.

2. Then of the matter or thing which they served.

They were to shadow out our Saviour Christ: ergo, these sha∣dowes must vanish when the body is come: and Christ could not performe the office of a Priest, till those Priests had played their parts, and were off the stage: therefore he must needs be a Priest in heaven, not in the earth.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 performe divine Service, or which serve with great reverence: of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a particle that increaseth the signification in com∣position, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tremo: much more should we serve in the Gos∣pell, 1 Cor. 2.3.

To the patterne or sampler: or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being understood, which serve in the patterne. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is subostensio, obscura repraesentatio. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 sa∣crifices 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 Taber∣nacle: for it was begun, that it might be finished. Syriac. dum con∣deret tabernaculum.

Supply 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 pat∣terne 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 ceremoni∣all 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 dif∣ference; 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 king∣dome 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 perspi∣cuously: 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 ac∣cording 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 prescri∣bed 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 dis∣pleasure. 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 pat∣terne 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 peradven∣ture, 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 ob∣serve 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 ac∣cording 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 pos∣sible, let us follow the patterne, that God hath set before our eyes, that yeelding not a lame and halting, but a full and complete obe∣dience 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 pat∣terne, 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 de∣fective? 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 imper∣fections 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 taken from the subject whereabout He Ministers: hee hath obtained a more excellent ministery.

Hee that is a Mediatour of a better covenant, is a more excellent Priest: Our Saviour Christ is a Mediatour of a more excellent covenant: ergo, he is a more excellent Priest.

In all covenants there bee some, that interpose themselves be∣tweene the parties for the ratifying of the covenant. The only Me∣diatour betweene God and us in this New Covenant, is our Saviour and High-Priest, CHRIST IESUS: hee undertakes for the Fathers part to make satisfaction to him for our sinnes, though wee be not able to doe it: and for our comfort and securitie, to recon∣cile the Father to us.

Aaron and the rest of the Priests were mediatours in the time of the Law betweene God and the people: and the Law it selfe was given by the hand of Moses, as of a Mediatour.

But the only Mediatour of this New Testament, or covenant is Christ Iesus. Neither the Virgin Mary, nor any of the Apostles and Saints joyne with him in it: he discharges this office alone.

Now that he is a Mediatour of a better Testament, he proveth by the materiall cause of a testament or covenant. That testament, which hath the better promises, is the better testament: for a testa∣ment or covenant consists of promises. But this testament whereof CHRIST is the mediatour, hath better promises: ergo.

Which was established. He speakes more emphatically: by or∣der of Law: on better promises, which are the pillars for it to leane upon.

What, hath the New Testament better promises than the Old? was not Christ promised to them in the time of the Law, as well as to us in the time of the Gospell? did not God say to Adam, the seede of the woman shall breake the Serpents head? to Abraham, In thy seede shall all nations bee blessed? how then are our promises better than theirs, when as Christ and the kingdome of heaven were pro∣mised to them as well as to us?

In the promises there are these two things: the matter and the manner: as for matter and substance, the promises were all one in the Old and New Testament, that is CHRIST, and eternall salvation by him. But ours in respect of the manner are better and excell theirs.

1. Their promises were included within the narrow compasse of Iudea, our promises are blazed all the world over.

2. Their promises were published by men, by the Patriarcks, Prophets, which were but servants: ours by Christ the Son of God.

3. They according to Gods promise had the graces of the spi∣rit as we have: yet not in such abundant measure, as they bee now powred out in the time of the Gospell.

4. Their promises were darke and obscure, covered under the vaile of many ceremonies, and shadowed out by temporall things: our promises are more cleere and evident.

5. Theirs were at the delivery of the Law with a condition: doe this and live. Cursed be he that continueth not in all things, &c. Ours, believe and live.

6. The Sacraments, whereby the promises were confirmed un∣to them, were more hard and difficult: the cutting off the fore-skin, the preparing of a Lamb for every house: ours are more easie and familiar: the sprinkling of a little water, or the dipping in the water, the procuring of bread and wine.

7▪ Their promises were of things to come: there should come a Lamb that should take away the sins of the world: ours are of things already come and exhibited. This Lambe is come, and hath offered up himselfe on the Altar of the Crosse for us.

Therefore the promises being better, the covenant is better: and we are to praise God for this Mediatour of a better covenant.

Hath God in mercy vouchsafed us greater promises, and doth he not look, think yee, for greater obedience at our hands? To whom much is given, much is required. A father is more kind to one Son, than to another, and hath made a more ample promise to him:

ought not that Son to be more dutifull to his Father? Our heaven∣ly father hath beene more benigne and loving to us, then to them in the time of the Law: therefore our gratitude and obedience should exceed theirs: wee should excell them in all vertues, and bee more carefull to keepe Gods Commandements, then they: yet we are be∣hind them in vertue, and all vices flow with a fuller streame among us. For all the excellent promises that wee have, where shall wee finde a man so strong in faith as Abraham was? So meeke and courteous as Moses was? So chast as Ioseph was? So zealous as Phi∣nees was? So sincere, and heavenly minded man as David was? So patient and mercifull as Iob, whom the very loines of the poore blessed? When did abhominable swearing, contempt of the word, pride, malice, covetousnesse abound more than at this day? wee have more gracious promises then they to allure us to good∣nesse, yet wee are worse than they. A fearefull thing! Our con∣demnation will be the greater, if we doe not repent. Let us set these promises before our eyes, that they may be as whet-stones to shar∣pen us to all good duties. God hath promised better things to us: therfore we will be better in our lives and conversations then they▪

VERSE 7.

THis better and more worthy Testament is illustrated two kinde of wayes.

1. By the necessity of it. 2. By the introduction of it. The necessitie was a fault or imperfection in the old.

That there was a fault and imperfection in it, hee proveth by the bringing in of another. If there had beene no want in the Old Testament, another had not beene brought in: but another was brought in: ergo, there was a want in the Old Testament. But what? was there a fault in that Testament? why, God was the Au∣thor of it, and God I hope makes no faults?

In the matter and substance of the covenant there was no fault: but in the circumstance, and that in respect of us, not of it. It was weake in regard of the flesh, Rom. 8.3. a condition of that covenant was, that we should serve God, and obey his Lawes: we were not able to doe it,* 1.214 therefore that covenant was weake and could not carry us to heaven: if it could, there should have beene no place for ano∣ther.

Such, as no complaint could be made any way of it.

The Old Testament was faultie: there is no fault in the New: because whatsoever is wanting on our part, is abundantly sup∣plyed by our SAVIOUR CHRIST, the Mediatour of the New Testament: therefore this is to be had in great price and estimation with us all.

VERSE 8.

NOw that another was introduced in the roome of it bla∣ming the other; he proveth by the words of the Prophet himselfe: Where, 1. An allegation of the testimony.

2. A collection deduced out of it, Verse 13. Complaining of them that they had not kept the former covenant; there was the fault, it could not be performed, whereupon another was inferred. Graec. it is, reprooving he said to them, that is, reproving the imbecil∣litie of the Old Testament, and shewing the defects of it, he said to them.

The dayes come—namely at Christ's comming in the flesh, and at the revelation of the Gospell.

I will make: when I will perfect or consummate: whereas it is in the Hebrew (Caratti,) pangam.

A new covenant. This is more effectuall; that was but an im∣perfect covenant: this shall be a perfect, and a full one.

With the house of Israel: upon the house of Israel: this shall rest upon them, whereas the other passed from them.

And the house of Iudah. These two houses bee now rent one from another: but by this covenant I will unite and conjoyne them.

Some by the house of Israel understand the Gentiles: by the house of Iudah the Iewes.

The New covenant is more sweete and comfortable, than the Old.

As God promised; so he performed: He is not as man that He should lye; nor as the Sonne of man, that He should repent. Men say and unsay: they promise mountaines, and scant performe molehills: but God will ever be as good as his word: as hee promised to make this New Testament; so indeed he did.

VERSE 9.

THe New Covenant is described two kinde of wayes.

• 1. What it is not.
• 2. What it is. It is not like the Old Testament: where there is a threefold dissimilitude betweene them.

1. In respect of the Persons: that was made with their fathers in the time of the Law; this shall bee made with their posterity in the time of the Gospell.

2. In respect of the time: that was made at their delivery out of Aegypt, when the Law was given by Moses; this at their delive∣ry out of the spirituall Aegypt by Christ.

This was not the same day they came out of Aegypt: for the Law was not given till so many dayes after: but day is put for time.

That deliverance is amplified by the Author and the man∣ner how.

The Author was God: the manner was kinde, loving and care∣full: as a father taketh his Child by the hand, least he should fall, or, miscarry by the way.

3. By an effect, that ensued on the imbecillity of the covenant: it was broken because of the hardnesse of it.

In the Hebrew it is, which they brake. S^t. Paul followes the Sep∣tuagint: the sence is all one.

One condition of the covenant was, that they should continue in obedience to me; but they did not: therefore that covenant being broken, it was time for a new to come: let us pray to God for grace to continue in that, which we promised in baptisme.

And I regarded them not: whereupon he was even with them; they cast off Him, and he cast off them.

The Greeke here is much different from the Hebrew: but if the Hebrew words bee read with an interrogation, the sense of the Greeke agrees well with them. And should I bee still as an Hus∣band to them? they have played the Harlot and broken the cove∣nant on their part, and shall I stand to the covenant: shall I bee as an Husband to them, when as they are no Wife to me? Nay, I will set them as light as they doe me. I regard them not: I cast off the care of them. Though the words differ, the sense is all one: therefore that must be no stone for us to stumble at.

Hebrew. Et ego dominabar in eis. I shewed my selfe to be their Lord and master in punishing them; which is the right of Masters to doe.

Properly to speake, God hath no hand to take us by: but this is spoken metaphorically for our comfort. As if the child bee fallen into a ditch, the father in kindnesse takes him by the hand, and pulls him out: so deales our heavenly father with us, who is farre more mercifull than earthly parents can bee to their Children. The in∣comprehensible love of God towards us is set forth by diverse simi∣litudes in Scripture. Sometimes he is compared to an Eagle, that fluttereth over her birds, and preserveth them from all dangers: sometimes to an Henne, gathering us as Chickens under his wing. Sometimes to a father, as in this place, and many others. In all calamities he takes us by the hand and leads us out. Hee hath not only committed us to the Angels hands, as Psal. 91. and the Angell tooke Lot by the hand, and brought him out of Sodom: but hee gives us his owne hand. If the King should take us by the hand, when we are in any distresse; it would greatly cheere us. The King of Kings whose power none can resist, takes us by the hand in all our mise∣ries. Let that bee a staffe of comfort for us to leane upon. As hee tooke the Israelites by the hand, and lead them out of Aegypt: So,

though wee cannot see it with our bodily eyes, hee takes us by the hand in all miseries.

If men should be in prison for righteousnesse sake, as Ioseph was, till the iron entred into his soule; God at the length takes us by the hand and pulls us out. If we be in poverty ready to starve, as Elias was under the Iuniper tree, God takes us by the hand of his mercy, by some meanes or other and helpes us out. If we be in banishment, as the Israelites in Babylon, and as many of our Country men were in Queene Maries dayes; God takes us by the hand and brings us out. If we be in some terrible and dangerous sicknesse, as Hezekiah was, even at the point of death; God takes us by the hand, and pulls us out of it. If we bee on the Sea ready to be drowned, as the Disci∣ples were; God takes us by the hand and delivers us out of the ra∣ging tempest. O singular comfort, that we have such a friend as God Almighty is! Hee takes us by the hand in all calamities. Let him have our hand and heart too. Let us be carefull to please him all the dayes of our life.

He doth not say, they never begun to keep my Testament: but they continued not in my covenant. It is like they made many faire be∣ginnings, were very forward at the first: but they shrunk in the wet∣ting and continued not: Therefore God shooke them off. Yee are they that continued with mee in my temptations. Be faithfull to the end, &c. I will runne the way of thy Commandements to the end, said David. Let us not run apace for a while, but let us hold out running to the end, else we shall misse of the gold of eternall life. Remember Lots Wife: she went out of Sodom, but because she looked backe, she was turned into a pillar of Salt. Let us not turne out of the way of Gods Com∣mandements, but continue in his covenant: else hee will cast us off. Now of our selves, we have no power to continue, no more than we had to begin. Let us entreat him that hath begun a good worke in us, to finish it to the day of Christ.

Many flatter themselves in Gods mercies: ô God is mercifull; though we sin, he will not punish us: he will wink at our iniquities, therefore we need not be so shie of sin. Though we live in drunken∣nesse, uncleannesse, pride, covetousnesse, yet wee may bee in the fa∣vour of God. Indeed God is of wonderfull mercy: hee is called the father of mercies in the plurall number, not of Iustices. There is a whole Psalme of his mercie: and so not of his justice. Yet wee must not imagine, that his mercy can put his justice out of place. To penitent sinners as the Publican was, as Mary Magdalen was, that watered Christ's feete with her teares, he is mercifull: but to them that continue in their sins, hee will shew himselfe to bee just, and powre down the vials of his wrath on them: he cast off the Israelites his own chosen people for their abominable sins: and doe you think that we shall escape, which are but wild Olives, and adopted Children in comparison of them? There is no dallying with God; if we conti∣nue not in his covenant, he will reject us.

VERSE 10.

YE have seene what it is not: now consider what it is; which hath three branches.

1. A renovation of their hearts to keepe his lawes, Verse 10.

2. An illumination of their understanding to know his will, Verse 11.

3. The remission of all their sins against his Law, and so con∣sequently eternall happinesse, Verse 12.

He points out this New Testament, much discrepant from the other; which I will dispose: As we say, I ordaine this my last will and Testament in manner following: So this is the Testament which I ordaine: the Testament which I testate.

With the house of Israel: under the which the house of Iudah is comprehended, that is the whole Church.

In those dayes: when Christ the Sonne of righteousnesse shall clearely shine in the preaching of the Gospell, saith the LORD, which is not as man that he should repent, nor the Sonne of man that hee should lye.

I will put my Lawes. In the Hebrew it is the singular number; in the Greeke, the plurall. All my Lawes, appertaining to the first and second table, I will leave none of them out.

Into their minde, the discoursing faculty of the minde: whereby they shall conclude within themselves, that it is the best course they can take, to serve me; That they may understand it. Into their hearts, that they may love, embrace and keepe it. Hebrew, into the middest of them.

Not in Tables of stone, as at the first, but in the fleshie tables of their heart. This is the difference betweene the Law and the Gos∣pell, 2 Cor. 3.3. and 6. God will not only put his Lawes into our eyes, eares, tongues, hands, feete. In these parts the wicked may have the Law of God; they may looke on the Scriptures, talke of them, heare Sermons, &c. but he will put them into our hearts, and the heart shall set all the members of the body on worke. He will write them there; engrave them, that they shall never be rased out: nothing shall blot out that writing.

Then followes the conditions of the covenant on both parts: as it is in all covenants. On Gods behalfe; he will be our God, hee will protect and defend us, provide all good things for us, for this life and the life to come: no enemy shall hurt us, he will give us all things, that bee good. On our part; we must be his people, that is worship him, depend on him by a lively faith, live in obedience to him, serve him and no other. Happy is the people that have God for their Lord. God is a good God to us, but we are an ungracious and un∣thankefull people to him.

VERSE 11.

THe second branch of the covenant: there shall bee then more plentifull knowledge, then was in the time of the Law: which is declared negatively and affirmatively.

The lesson taught by them is this, know the Lord: this shall not neede then: earthly Schoolemasters may be removed, and put up their pipes: wee shall all have an heavenly Schoolemaster, which is the Holy Ghost, Ioh. 6.45. Ioh. 14.26. 1 Ioh. 2.27.

But what? shall not one neighbour instruct an other in the time of the Gospell? yes verily: exhort one another: edifie one another in your most holy faith. Priscilla and Aquila taught Apollos. Augustine and others think that this is spoken of the Saints in heaven, but the text will not suffer it.

Sol. 1. Then there shall not be so many particular ceremonies, the signification whereof one should teach another, as there were in the time of the Law.

2. This is spoken not simply but comparatively. The Holy Ghost shall bee powred downe in such plentifull measure upon all: the light of the Gospell, that was hidden under darke shadowes in the time of the Law, shall now shine so brightly to all, as that the teaching by friends and neighbours shall in a manner bee superflu∣ous: yet for all that this neighbour-like instruction one of another shall remaine still: but there shall not be so great necessity of it, as there was before.

The affirmative part. If all shall know the Lord, then there shall be no need to teach one another, who the Lord is: but all shall know the Lord, ergo.

Which is confirmed by a distribution, great and small shall know him: ergo, all shall know him.

Hee doth not meane the least in age, for little infants and chil∣dren are not now capable of the knowledge of God, no more then theirs in the time of the Law: but from the meanest in estate and condition to the highest. Not Schollers alone and book-learned men shall know the Lord, but even artificers, Plowmen, they that be least in the reputation of the world.

All: all estates and conditions of men.

Or, as much as lies in me that am the teacher, all shall know me. A Preacher teacheth in the Pulpit, and all that bee in the Church may learne of him if they will. The Sun shineth in the firmament, and all may be comforted by it; yet the bleared eyes are not. It is their fault, if all know me not.

Ob. 2. If all shall know the Lord, then the Scriptures shall be un∣necessary: we shall all be taught by the Holy Ghost; therefore wee need not the dead letter of the Scripture, such a dumbe Schoole∣master as the Scripture is.

Sol. Yes verily: for the Holy Ghost teacheth us by the Scripture, he unfoldeth to us the meaning of the Scripture: he instructed the Eunuch by the Scripture. They might as well reason; an excellent learned man shall teach in such a towne, therefore the Schollers taught by him shall need no bookes. The Scripture is the booke, whereby God teacheth us: therefore that still must bee turned over by us. Our Saviour sendeth us to the Scriptures, Ioh. 5.39. Rom. 15.4. 2 Pet. 1.19. 1 Tim. 4.13.

Object. 3. If all shall know God, then away with Schooles of learning and Vniversities to traine up men to the ministery in: yea, away with the ministery it selfe: what need we any Ministers and Preachers in every towne to instruct us in the knowledge of the Lord?

Sol. Yes: they are Gods mouthes, by whom he speaketh to us, by whom hee revealeth the knowledge of his Majesty to us. Christ knew there should be plentie of knowledge at his comming, yet he bade his Apostles goe and teach all nations. The Lord opened the heart of Lydia, yet it was by Saint Pauls preaching: the Lord ca∣techized the Eunuch; yet it was by Saint Philip: the Lord added three thousand soules to the Church; yet it was by Saint Peter. How can they heare without a Preacher?

These be the Schoole-masters by whom God teacheth us to the end of the world. The head Master of a Schoole doth not take away the Vshers. Saint Augustine tract 3. in 1. Iohann. Si unctio docet de omnibus, nos sine causa laboramus? Let us put you all over to the annointing: then they might reply, why doest thou write this Epi∣stle to us? why doest thou teach us? nos extrinsecus admonemus: magister intùs est, qui docet, Matth. 23.8. Nos abusivè magistri appel∣lamur. Neither doth hee send downe the HOLY GHOST on them in the similitude of cloven tongues, as he did on the Apostles at the beginning: they must be brought up in Schooles and Vniver∣sities to attaine to the knowledge of the tongues, and the right inter∣pretation of the Scripture. Paul mentions it as a blessing, that he was brought up at the feete of Gamaleel: hee disputed in the Schoole of Tyrannus; but hee never wished the Schoole of Tyrannus to be pulled downe.

This doth declare to us the wonderfull abundance of know∣ledge that shall bee in the time of the Gospell, above that which was in the time of the Law: yet there bee a number of ignorant persons in the lap of the Church,* 1.215 like them that knew not whether there was an Holy Ghost or no; They have a confused knowledge of God, but they doe not know him so distinctly in CHRIST as they ought to doe: they have the more to answer for, that living in so great light, are still overwhelmed with darkenesse: like to Tantalus, up to the chin in water, and yet drie: like carelesse and negligent Schollers, that have beene long at Schoole and learn't nothing: the fault is not in God, who gives them the meanes, but in themselves that neglect the meanes.

2. As wee have greater knowledge: so greater obedience is required of us. The servant that knowes his masters will and doth it not, shall bee beaten with many stripes. Wee know much and practise little: therefore our condemnation shall bee the greater at the latter day.

VERSE 12.

THe third branch of the new covenant, is remission of sins. In sence it agreeth with the Hebrew: only the Apostle fol∣lowing the seventie hath for our further comfort enlarged it by the addition of one clause, which is not in the Hebrew. The first part of Verse is not in the Hebrew.

In my Sonne CHRIST IESUS, I will be mercifull to their unjust and unrighteous dealings, to all the injuries they have offe∣red me.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, faults in manners, when as we swarve from the marke of the Law of God: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in generall signifies all transgressions of the Law. He useth many words to signifie to us, that all our sinnes, by what names soever they be called, are forgiven us. In acquit∣tances we use to put in words enow, for the declaration of a full dis∣charge: So doth the Lord, when he acquitteth us of all our sinnes: whether they be unrighteousnesse, slips, or violations of the Law, they bee all forgiven: hee professeth hee will remember them no more: hee will cast them behinde his backe, rase them out of the booke of his remembrance. If wee minde to be revenged of a man, wee say, well, I will remember thee, I will one day pay thee home for it: but God will not so much as remember our sinnes. Oh blessed thing! The just man falls seven times a day: yet GOD will not remember his falls.

* 1.216Hee remembred the sin of Amalek: and of some hee sayes, their sins shall be written with a penne of a diamond, and sealed up in a bagge: but he will keepe no register of our sins, they shall bee quite forgotten.

Hee doth not say; because they by their workes of penance have made satisfaction to my justice for their sinnes, therefore I will remit them, I will doe it of my sole mercy and goodnesse: for my owne sake, &c.

Object. Was he not mercifull to the sinnes of the people in the time of the Law?

Sol. The forgivenesse of sins is now more cleerely manifested to us. To them it was shadowed out by sacrifices and washings: but now the Lamb is come, offered on the Crosse, whose bloud purgeth us from all sin.

This is a comfortable covenant, the heavenly triacle and hony of the soule. Our sins are innumerable: besides our blasphemies, besides the abhominable drunkennesse, and whoredome that is

amongst us, our greedy scraping in the dunghill of the earth, sel∣dome or never lifting up our hearts to heaven, wee sin daily in our best actions: we sin in preaching of the Word: for who preaches with such wisedome, sincerity and zeale as he ought to doe? wee sin in hearing, our mindes oftentimes are on wooll-gathering: our bodies in the Church, our hearts on our Sheep and Oxen: we heare more like Iudges to censure Gods Ambassadour, than as Schollers to learne of him: wee sinne in praying, no sighes, no groanes, no fer∣vency in our prayers, no Amen at the end of them: wee sin in gi∣ving of our almes; wee give rather for vaine glory, then for Gods glory: we sin in our dayly talke and conferences one with another, in them we seeke the ostentation of our own witte and learning, not the edification one of another. Who can cleere himselfe of pride? wee are proud of our wit, wealth, beauty, learning, yea some are proud of nothing. Good Lord! then if God should call us into the counting house for our sins, alas what shall we doe? we cannot an∣swer him one for a thousand: and the least sinne deserves eternall death. Thou shalt love the Lord thy God with all thy thought: if one evill thought remaine unforgiven, we are in a miserable case. A∣gainst all these let us hold up the buckler of this new covenant, of the remission of our sinnes. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sins are bitter accusers. In what a pittifull case was Caine, who said, my sinne is greater than can bee forgiven? what a howling kept Iudas, O I have sinned in betraying innocent bloud? what makes men to hang them∣selves, as Achitophel did, to drowne themselves; to lay violent hands on themselves; save that they cannot be perswaded of the forgivenesse of their sins? Therefore let us blesse God for this cove∣nant: and let us entreat him to seale in our hearts a comfortable perswasion of the remission of our sinnes dayly more and more.

VERSE 13.

HEre followes a collection inferred on the former testimo∣ny; which he gathereth out of the word (new:) it hath his force from the contraries. New and Old cannot stand together. God Himselfe hath prophesied of a new covenant: there∣fore the old must vanish away.

Antiquavit: vetus fecit, seu vetus esse declaravit: in respect of the age and antiquity of it.

Now that, which is abrogated, by the appointment of GOD Himselfe: And waxeth old, that is in regard of the weakenesse and imbecillity of it: which is like to an old man that leanes on his staffe, and hath one foote already in the grave.

It is neere vanishing, that is, out of sight, never to be seene againe. Hee sayes (neere,) because it was with honour to bee buryed by lit∣tle and little.

From hence he deduceth the abrogation of the Old Testament, which is a matter of great weight: and that the Apostle gathers out of one word: every word in holy Scripture is diligently to bee observed of us: a deepe mystery may lye hidde in a word.

The introduction of a new thing demonstrates the abrogation of the old.

A new husband argues the death of the old: a new statute, re∣pealing that which went before, makes the old statute of no force: a new house cannot be set up, unlesse the old be pulled down: a new Will overthrows the old Will. God speaking of a New Testament, did prognosticate the abrogation of the old.

The Iewes were wonderfully wedded to the Ceremoniall Law and Leviticall Priest-hood: they thought that should last for ever: Circumcision, Gen. 17.13. the Passeover, Exodus 12.14. but (Gnolam) doth sometimes signifie longum, sed determinatum tempus: as Deut. 15.17. either to the yeere of Iubilee, or to the end of his life.

The whole ceremoniall Law was in time to vanish away: and so was the old covenant, that God made with the people at the deli∣very of the morall Law: and the new covenant of the Gospell most sweete and comfortable was to succeed in the roome thereof. And farewell that old one, that was terrible to them all: let this new one be welcome to us, that is full of heavenly comfort.

CHAP. 9.

IN the Priest-hood of our Saviour Christ there be two things. 1. His calling to the sacred office, cap. 7.8. 2. The exequu∣tion of his office. cap. 9.10.

To shut up our selves within the compasse of this Chapter, it may be divided into two parts.

1. A narration of the type, about the which the Priests did minister in the time of the Law. à 1. ad 11.

2. Is an application of it to our Saviour Christ prefigured by it: where, 1. There is an application of the Tabernacle with the service thereof, ab. 11. ad 21. then of the rites belonging to the Tabernacle; à 21. to the end.

The Tabernacle is applyed to Christ. 1. As hee is a Priest re∣conciling us to God. ab 11. to 15. 2. As he is a Testator making a gracious Will and testament for us, à 15. to 21.

In the type there are foure points or circumstances.

• 1. The things typicall, in the five former Verses.
• 2. The typicall actions. 6.7.
• 3. The signification of them. 8.9.
• 4. The subject whereabout they be occupied. 10.

VERSE 1.

THe things were of two sorts. 1. Certaine externall rites and ceremonies.

2. An holy and magnificent place to use them in. The things are set downe generally, Verse 1. Then particularly.

Yee have heard that there be two testaments; the first and the second: therefore to returne againe to the first, I will tell you what it had: that first, that waxeth old, and is ready to vanish away.

It had many excellent things.

It did not only consist of bare and naked words, but it had certaine ceremonies to adorne it withall.

Had: not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: for the date of it is out.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of service: wherewith GOD was served and wor∣shipped.

Iustifications. The ceremonies are so called, not because they did justifie, but because they shadowed out our Iustification by CHRIST.

Some distinguish the two first, ordinances, religions or wor∣shippings: yet in all Greeke coppies they be conjoyned.

An holy place: (Mikdash) where these ordinances were put in exequution, Exod. 25.8. It was a token of Gods dwelling among them: it was removed from place to place: and God continually went with them.

Yet this holy place hath an epithete to abase it withall, to pull downe the glory of it, least the Iewes should have too high an opi∣nion of it. Some interprete it, whereinto the people and all nations of the world might enter: as if he spake of that place which was appointed to the people to meete in: but that is quite dissonant from the scope of the Text: for this worldly Sanctuary he divides afterwards but into two parts, not into three: hee meddles only with that, which was a type of Christ's Priest-hood, pretermitting that which belon∣ged to the people.

He calls it a worldly one.

1. Because it was made after the manner of the world: for as God stretched the firmament as a vaile and curtaine to separate the things above from them beneath; so the Sanctuary had a vaile, that made a separation betweene the first and second Tabernacle.

2. Because it was made of worldly matter, as of haire, silke, &c.

3. Because it was not eternall, as our Sanctuary of heaven is, where our High-Priest appeareth for us before God: but a fraile, brittle and mortall Sanctuary, as the world is.

1. As the Old Testament had many ordinances of Religion; so hath the New Testament: that had her rites; and this hath rites belonging to it. 1. Theirs were many. 2. They did signifie

Christ to come: ours are few, and demonstrate him come. Wee have new Sacraments, new constitutions; baptisme instead of cir∣cumcision; the Supper of the LORD instead of the Passeover. Sundry religious ordinances are appointed in the New Testa∣ment: that there should be every LORDS day a collection for the poore: that the man being after a more excellent manner the Image of God should pray bare-headed, not being ashamed to shew his head, but having a kinde of head-ship over the woman; and the woman should cover her head, when shee prayeth: that an order should bee kept in prophesying, &c. no Christian Church can consist without some externall rites and ceremonies, which if they be not repugnant to the Word of God, are to be observed by us, as these ordinances of religion were by the Iewes.

All true Christian Churches agree in the substance of Religi∣on: but all disagree in ceremonies. Socrat. Zozom. Theodoret. in their Ecclesiasticall histories shew, that some Churches pray to the East, some to the West; some eate fish, some fowles in the time of Lent; some abstaine from both: yet all accord in CHRIST the head. Even so at this present day the French Church have one kinde of ceremonies, the Dutch another, the English different from them both. In the Church of Geneva they receive the Communi∣on with Wafer-cakes. In some Churches they sit, in the Church of England we kneele at the celebration of the Supper. In these indifferent things which in their owne nature are neither good, nor evill, wee must not contend, breaking the peace and unity of the Church: but we must doe, as Saint Augustine did, submit our selves to the authority of the Christian Magistrate, not only for feare, but for conscience sake: if he command any thing we are sure is repug∣nant to the Word of God, then obey God rather than man: but if it be a thing indifferent, then obey both God and man. Beza himselfe sayes of the Crosse in baptisme, that is used in the Church of England; utantur libertate sua: for these things all Churches have their liberty, and let them use it in the feare of God. The Old Te∣stament had her ordinances: the New Testament hath hers: one Church hath this ceremony; another that. For the peace of Sion, let us not contend about these things, but bee thankefull to God for the pearle of the Gospell continuing among us.

And as they had a Sanctuary, to the which they resorted unto the publike worship of God: so have we our Churches and places of holy meetings, which are carefully to bee frequented by us. O how love I the place of thy habitation, sayes David, and that where thy honour dwelleth? but wee love our owne houses; our burling parkes, loomes, shops, barnes and stables above the place of Gods worship.

2. We have here a cooling epithete. Whatsoever things are worldly, wee ought not to bee too much in love with them. The Iewes Sanctuary how sumptuous soever it was, the glorious Temple at Hierusalem the wonder of the whole earth, was but a worldly

thing. The great Cathedrall Churches, that be in this land so state∣ly and magnificent: all inferiour Churches and Chappells where wee serve God, yea even the kings Chappell (if you looke at the fa∣bricke of them) are worldly things: all faire and costly buildings: the Royall Exchange, the new Burse, all Lord-like and regall pal∣laces are but worldly things: silver and gold which we all hunt after, silkes and velvets, all fine and gallant apparell: a table richly furni∣shed with all kinde of delicates, large lands and ample revenews, a great troupe of serving men following us at our heeles, all these are but worldly things, vaine, fickle, transitory; they vanish away like the smoake.

We our selves are but worldly things; out of the earth we were taken, to the earth we must returne: therefore let us not be enflamed too much with the love of these worldly things: the glory of this world fadeth away like a flower; therefore let us use it, as if wee used it not; let not this world be our Paradise: let us remember it is but a strange Country, by the which we passe as travellers.

They be the wicked, that are the men of this world; let us be men of another world, and have our conversation in heaven.

VERSE 2.

HE begins with the tabernacle, which hee tells us was divi∣ded into two parts: for the tabernacle was disposed of af∣ter this manner: so the word, Verse 6.

The first verely wherein, &c.

It is described,

• 1. By the things it had in it.
• 2. By the name of it.

It had three things in it.

The Candlesticke: which was so framed, that it had seaven lights on it: three on either side; one aloft. Some reade it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the plurall number: but it comes all to a reckoning, Exod. 25.31.

This did signifie that the Ministers should bee full of light, Matth. 5. You are the light of the world. The shaft that sustained the branches whereon stood the Lampes, was a figure of Christ, which sustaineth those lights that be in the Church: without him the light of the ministery would bee extinguished and fall to the ground.

2. The Table on the which stood the shew bread.

Here it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; an hypallage: they were so called, because they were apposed or set upon the Table by the Priests, Matth. 12.4. Exod. 25.30. Lechem panim. Hebr. panis facierum: because they were set face to face one over against ano∣ther; and because they were set on the table before the face of the Lord.

It is called Panis jugis, Num. 4.7. because it was to be continu∣all and holy bread, 1 Sam. 21.5.

The Table did signifie Christ, which is as a rich Table well furni∣shed for us all. The Shew-bread set upon it did signifie the preach∣ing of the Gospell, the subject whereof is Christ: or it did signifie the Church: as bread nourishing the body, so that the soule.

1 The shew-bread might never be wanting: no more must the preaching of the Gospell: where prophesie faileth, &c.

2 As Matth. 12.4. So we must be made spirituall Priests, be∣fore we can truly feede upon the Gospell.

In the Old Testament there was one Table: in the New wee have two Tables: the one is a Sacramentall-table in this life, 1 Cor. 10.21. We call it the Communion-Table, but we might call it the Lords Table, the Table of the Lord Iesus, whose Ghests we are at his Table. Vpon that Table stood the Shew-bread: upon this Ta∣ble stands Christ Iesus the Bread of Life, to be eaten of us all after a spirituall manner: the other is an heavenly Table in the life to come, Luke 13.29. Let us behave our selves well at this Table in this life, comming to it with all reverence, and feeding on Christ, to the comfort of our soules, that we may be partakers of that celesti∣all Table, where we shall eat of the hidden Manna for evermore.

Not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the singular number, holy: but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the plu∣rall, as the other 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Verse 3. how thou my God walkest in the Sanctuary.

VERSE 3.

FOr there were two vailes: the one in the entrie of the first ta∣bernacle, which separated it from the place where the people were; the other at the end of the first tabernacle, which sepa∣rated it from the Holy of Holies, Exod. 26.33. and 36.40.27.

The Holy of Holies: deus Deorum: the song of songs: that is, the most holy place.

This Tabernacle is described by the scituation, the name, the things contained in it.

VERSE 4.

ANd that had two things in it.

The golden censer: it may bee in Davids or Salomons time, a golden censer was put into the Sanctum Sanctorum.

The word doth signifie either a censer to hold incense; or an Altar to burne incense: now neither of the significations seeme to agree to the place.

1. We read not in Moses of any censer that was laid up in the

Holy of Holies: if there had beene one, he specifying lesse matters then that, would not have buryed it in silence.

2. As for the Altar of incense, that stood in the first Tabernacle, not in the second, Exod. 40.26. in the same Tabernacle where the Table was, Verse 24.

Iunius is of opinion, that the Holy of Holies had two parts: the one a Porch or entrance into it; the other the magnificent place it selfe. Now in the entrance stood the Altar of the incense, Exod. 30.6. the Holy or Holies had 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hebr. 6.19. In that which was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was the Altar placed: now into this Porch of the Holy of Holies the High-Priest might come every day: Exod. 30.7. whereas in∣to the house it selfe, he might enter but once a yeare.

Others, that the Holy of Holies is said to have this Altar, not be∣cause it was within it; but it had it as a servant to minister to it. As a King may bee said to have his guard, though they bee not in the same Chamber where the King is.

But why might not this be the golden censer, which Aaron took with him, when he went into the Holy of Holies? the which hee fil∣led before with burning coales from the Altar, that stood in the first Tabernacle, as he entred into the second, Levit. 16.12.

The second thing which the most holy place had, was the Arke of the Testament: which was so called, because the Law or Testa∣ment was put into it.

Object. 1 Reg. 8.9. 2 Chron. 5.10. Exod. 40.20. no comman∣dement to put the other there. As for the Pot of Manna, it was commanded to be set before the Lord, and it was layd up before the te∣stimony, Exod. 16.33.34. but not in the testimony. And Aarons rod was laid up before the testimony, not in it, Num. 17.10.

Sol. The greatest part of interpreters will have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to bee re∣ferred not to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the neerest, but to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Verse 3. as Verse 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is referred not to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is remotior.

In which Tabernacle. And then there is no question to be made: they were all in the Tabernacle: the Pot and the Rod before the Arke, and the Tables within the Arke.

But it seemes by the construction of the Apostle, that it can∣not bee so: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Verse 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must needs bee referred to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Arke, not the Tabernacle.

2. Therefore to answer to that, 1 Reg. 8.9.

In Solomons time none but the Tables were in the Arke: yet af∣ter the Captivity in Babylon for the better preservation of them, these likewise were put into the Arke: but where read we that? or what warrant had they to put them in?

2. The adversative particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the seventie use, is not in the Hebrew. I, but that, which is aequivalent, is: and not in the Arke (Sub. anything) only the two Tables of stone.

3. It may be a Synecdoche. Nothing worthy the speaking of in comparison of them: I have none in heaven or earth but thee, that is in comparison of thee, but that can hardly stand.

4. When the Tabernacle was made, they were all put into the Arke; after the Temple was erected being more spacious, the Pot and the Rod were disposed of in another place, and the Tables only left in the Arke: for hee seemes to speake of that as of a new thing.

From hence the Iesuites collect the reservation and adoration of the relickes of the Saints. Why may not wee reserve the Crosse, some pieces of CHRIST's Coate, of the bones and garments of holy men, as the Israelites did the pot of manna, and Aarons rod, and why may we not believe the continuance of them, as well as of these?

The reason is apparent: because they had Gods expresse com∣mandement for their warrant, which we want.

2. Though they were kept; yet they were not adored or wor∣shipped, as their relickes be, to the great dishonour of God, and rob∣bing of his Majesty.

3. All things might not be reserved according to their owne will and inventions: they passed through the red Sea; yet we read of no sand, which they kept as a memoriall of it. The three Chil∣dren came out of the fire unburnt: yet we never read that the gar∣ments, wherewith they were in the fire, were reserved as holy re∣likes. Wee must not keepe things on our owne braine, but by Gods appointment and direction: if we doe, they may stincke and rot, as Manna did, when it was kept longer then God would have it.

4. These were of miraculous and extraordinary things: but of every thing they make a relicke!

5. These wee know to be true: the most of theirs, (I believe) are false, and counterfeit.

They are called the tables of the Testament, because they contai∣ned Gods Will and Testament.

See what cost was bestowed on the Tabernacle. They were not of Iudas his minde: he said of the box of oyntment; wherefore ser∣ved this waste? they said not so of the Tabernacle: to what purpose is this waste? they contributed to it with joyfull and cheerefull hearts: in so much as Moses was faine by publike Proclamation to restraine them: the people brought too much. Where is this zeale now in the time of the Gospell? we grudge almost at all things that are be∣stowed on the house of God. In many places an homely Commu∣nion Table, wee would be ashamed to have such a one in our owne houses: no decent Carpet to cover the Table withall: their vessels were of Gold; we cannot get silver Cups for the Table of the Lord Iesus. Wee have not so much love to the Gospell, as they to the Law. They were more carefull in adorning the shadow, than wee are of the body. Our owne houses shall be glorious; it makes no matter how inglorious the Lords house be.

Manna was a singular benefit which God bestowed on the Is∣raelites: God sent it them in the barren wildernesse, when they were ready to faint: it came not from the earth, but from heaven:

our fathers did eat Manna from heaven: it was Angels foode: it was a type and figure of our Saviour Christ. I am the true bread that came from heaven: therefore God would have a pot full of it reserved to all posterity, that so great a benefit might not slip out of remem∣brance.

Wee are to keepe a register of all Gods mercies: but especially of them, that be rare and extraordinary. In memoriall of the pas∣sage of the Arke, and of the Priests and people over Iordan, twelve stones were set up, according to the number of the twelve tribes of Israel. God will not have their departure out of Aegypt, that was so miraculous, to be forgotten: therefore he puts it in the forefront of the decalogue, I am the Lord thy God, which brought thee out of the land of Aegypt, out of the house of bondage.

The Iewes, Hest. 9.17. kept that as a festivall day, wherein they were delivered from the cruell plot of Haman. Let the like bee practised by us: let not the yeere eighty eight bee rased out of our memories, wherein wee had such an unexpected victory over the Spaniards, that were ready to swallow us up. The time was when there was great scarcity of bread in these quarters, and then God sent plenty of small fishes, which were instead of bread and meate to the poore. Let that be reserved in our memories. Of late a most divellish and never heard of treason was contrived by some Iesui∣ted Papists to blow up the whole realme: the which that it might never be forgotten in England, a perpetuall holy day is inacted, by act of Parliament, wherein publike thankes is given to God for it. One way or other such extraordinary mercies are to be imprinted in our memories. A reservation of some externall relicke is not al∣wayes necessary; there may be danger in that: if some part of the Gunpowder, or some of the barrels, which they had layd in the vault, had beene kept, it would not have been so good, as a solemne day every yeere for the recordation of it. But alas, we are all excee∣ding forgetfull of Gods mercies: his judgments are soone forgot: the terrible pestilence which at the beginning of the Kings raign swept away so many thousands, is not remembred: much lesse will we re∣member the favours and blessings of the Lord: beneficia nemo ponit in calendario: that is good of our own benefits: but we must all put the benefits of God Almighty in the calender of our mindes for ever.

2. And Aarons rod that budded. The occasion was this. Whereas Corah Dathan and Abiram with all that belonged to them were de∣stroyed for their malepart dealing against Moses and Aaron: the Is∣raelites began to mutter at it, came to Moses and Aaron saying, ye have killed the people of the Lord, Num. 16.41. whereupon a great num∣ber of them were slaine. Now to the intent that this murmuring against the Priest-hood might be stayed,* 1.217 the Lord by a lively token would make manifest to all posterity, unto what an high chaire of honor he advanced it: he commanded 12. rods to be taken according to the number of the 12. tribes: that tribe should have the prehe∣minence in the sanctuary, whose rod budded: now Aarons budded,

and no other: therefore he and the Tribe of Levi were to bee ac∣knowledged in spirituall matters above the rest for ever.

This doth signifie to us what a care the Lord hath of his sacred ministery, which through the malice of Satan is ready to bee con∣temned in the world.* 1.218 My people are as they that rebuke the Priest. A contemptuous rebuking of Gods Ministers is a sinne of sins, q. d. they cannot commit a greater offence then this: they have no good successe that resist Gods Ministers. Corah and his complices were swallowed up by the earth alive. Ieroboams hand was dried up, which hee stretched out against the Prophet. Iesabel was eaten up with dogs, that set her selfe against the servants of the Lord. Vz∣ziah was smitten with a Leprosie, for his contempt of the Priests. Ananias and Sapphira, that went about to play mocke-holy day with Saint Peter, were smitten with suddaine death.

Therefore let us take heed how wee oppose our selves to the Ministers: how wee murmure against their authority, thinke or speake contemptibly of them. The world may seeke to depresse Aarons rod, but it shall bud and flourish in despite of them all. Therefore let us have a reverent opinion of the Ministers: let us esteeme them as GOD's stewards, as his Ambassadours, such as are over us in the Lord. Let us submit our selves unto them, and re∣ceive them with feare and trembling, as the Corinthians did Titus: when his Ministery is despised, God is despised, and hee will not put it up at our hands.

The third thing reserved were the Tables of the covenant. The Arke is a representation of the Church, which above all other things must have the Law of God in it. This golden Candlesticke must hold up the Candle of the Word of God. Hence it is that she is called the ground and pillar of truth:* 1.219 not as if shee were to deter∣mine what is truth, but as a pillar upholds the house, so the Church the truth. Then what a Church is that Church of Rome, that bani∣shes the Law, that burnes up the Bible, that seekes to suffocate the Truth? She is no Arke, but a prison of the faithfull.

This doth declare to us, that the Law is to bee had in perpetu∣all remembrance. Let us, that be Christians, not only have it in our bibles. Let us not only talke of it with our tongues, but let us lay it up in the Arke and closet of our hearts for ever. I have hid thy Law in my heart, sayes David. As the two Tables of stone were laid up in the materiall Arke: so let us entreat the Lord to write the ta∣bles of his Law in the fleshie tables of our heart: that it may be our guide and comfort all the dayes of our life.

VERSE 5.

WEE have heard what was in the Arke. Now let us see what was over it: the Cherubims of glory: which are so termed, because the glorious God betweene them did make answer. Cirbi, tanquam puer. Carab. they were cer∣taine images like to little Children with faire and beautifull faces, and they had wings: by those were signified the Angels, which are the Guardians and keepers of the Church: figured by the Arke, Gen. 3.24. Psalm. 91.11.

Capphoreth, of Caphar: that signifies to cover, and to recon∣cile or pacifie: the covering of the Arke,* 1.220 where GOD by the High-Priest was pacified with the people and obtained mercie for them.

Therefore it is called the Mercy-seate: and Christ, Rom. 3.25. is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: from this Mercy-seate did God speake, Numb. 7.89. Psalm. 80.1.

Of the Cherubims vid. Exod. 25.18.

The Mercy-seat or covering of the Arke was a type of our Sa∣viour Christ, who covers the Church with his righteousnesse, which is a propitiation for our sins.

The Cherubims are the Angels, that minister to Christ and his Church, Mat. 4.11. and an Angell comforted him in the Garden. As they ministred to him when he was on the earth: so they be mi∣nistring Spirits for our salvation to the worlds end.

As GOD spake to Moses by the mercie seate: so doth he to us by Christ.

2. At the Mercy-seate God shewed himselfe to be favourable to the people: so is he to us by Iesus Christ.

See in what an excellent estate the true members of the Church are: they have many to protect them.

1. God as an Eagle doth shadow us: Deut. 32.11.

2. CHRIST as a Henne doth shadow us: the Holy Ghost also is a father to us. I will not leave you Orphanes: the Angels, they shadow us, they are ministring spirits for our salvation:* 1.221 they pitch their Tents about us, and hold us in their hands. The King of Tyrus is called the annointed Cherub. Ezek. 28.14. and 16. the covering Cherub: covering his people under the wing of his protection.

Sundry uses may be made of this.

1. We that be Christians may be more couragious then any o∣ther: we are better guarded then any other: the wicked are guarded with the Devill and his Angels; wee with the holy and mighty Angels: they have the black guard; we the white: an armie of ten or twenty thousand men may bee with them; but an army of an hundred thousand thousand Angels is with us. Wheresoever we be, let us be as bold as Lyons, Neh. 6.11.

No King so guarded as we are.

2. Having such holy attendants as the Angels be, let us doe no∣thing that may grieve them, and make them weary of their service. Let the women bee covered,* 1.222 because of the Angels: so let not us that be Christians sit quaffing and swilling, because of the Angels. Let us not be together by the eares, because of the Angels. Let us not commit filthinesse with Whores and harlots in secret corners, because of the Angels: as our keepers be holy, so let us be holy.

3. Let us bee thankefull to God Almighty, that hath given us his Angels to overshadow us. Let us live in the feare of the living God in this world, that we may sing praise to him with his Angels in the world to come.

Sundry other things there were about the tabernacle, the narration whereof might have delighted the reader. But Saint Paul here jogs himselfe by the elbow, and is a Moderatour to himselfe: you are desirous to heare more, but it is expedient to cut them off. Wherein he may be a president to all teachers. Though the discus∣sing of curious and intricate questions would more delight the au∣ditory, yet we must not feede their humour that way. Let us give them but a taste of them, and a whole mouthfull of sound and wholesome foode. The Child would take pleasure in a knife with a golden haft, but it shall bee the wisedome of the nurse to keepe it from the Child: so the people as wayward Children are much carryed away with the golden shew of wittie conceits: but let us that bee their nurses, give them that milke which is most requisite for them. Some peradventure in this place would have said; O Paul, why doest thou so sleightly handle the things belonging to the tabernacle? repeat I pray thee every particular to us; it doth us good to heare of them: yet he doth not satisfie their itching eares in that. I but S^t. Paul hath more necessary matter. Let us espe∣cially be desirous to heare of Christ our High-Priest and Bishop of our soules, of repentance, of faith in him, of making our calling sure by good workes, of the true Sanctuary of heaven, then of those earthly things; these are more profitable for us. Some at this day would have us to discusse these questions in the pulpit: tell us on what day Adam fell; on what day the Angels were created; what diversity there is among them: how originall sin is conveyed to us: speake of the diversity of glory in the life to come: as for Christ, faith, good workes, these be stale things. But wee must not satis∣fie them therein: curious matters must not bee stood upon, when more weighty and proffitable things are to bee propounded. The Spirit of God passeth over sundry other things about the Tabernacle, because hee had more substantiall points in hand tending to our sal∣vation by Christ.

VERSE 6.

THe typicall actions were either common to all the Priests, Verse 7. or proper to the High Priests, Ver. 8.

Now when these things were thus ordained, that is all the parts of the Tabernacle being framed, and all instruments set in their place.

In the actions belonging to all the Priests there are these cir∣cumstances.

1. The place where they did minister: to that they were tyed and might goe no further.

2. The time when they did minister, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, at every time, when it came to their courses. Some or other were alwayes to be implyed in the first Tabernacle.

3. The manner of their ministery: they accomplished the services of Religion and of divine worship, which the Lord had appointed to them: they trimmed the lights, looked to the Table and shew bread, that was on it, offered up sacrifices and prayers for the people: for there was a morning and an evening sacrifice every day.

All these things did the Priests in the first Tabernacle: and they did them not by halves, but finished and accomplished them.

As they did their duties: so must wee that be the Ministers of the Gospell, doe ours. Wee must give our selves to the Word of God and prayer: we must be instant in season and out of season, feeding the flock committed to our charge: we must administer the Sacraments for the strengthning of the faith of the people, that when the great Shepheard shall appeare, we may appeare with him in glory.

The killing of the beasts, the preparing of the wood, the kindling of the fire, the offering up of the sacrifices to the Lord, the sprinck∣ling of the people, the instructing of them in the Law of God, this was the service of God in the Old Testament. Now the publike prayers of the Church, the reading of Scripture in the congregati∣on, the administration of the Sacraments, the Preaching of the Word, these are the service of God in the New Testament. And will you be sitting in the Church yard, when Gods service is exercised in the Church, doe yee make no more account of the service of God? It is a singular honour to be Gods servant. Nebuchadnezar my servant. It is no disparagement to the greatest Prince in the world to be Gods servant. The Angels glory in this, that they are Gods servants. I am thy fellow servant.

Christ Himselfe tooke on him the forme of a servant: he came into the world to serve. There is no fishing to the Sea: no service to the King. Let us serve the King of Kings with all cheerefulnesse in this world, that we may raigne with him in the world to come.

VERSE 7.

THe second part of the typicall service, was performed by the common Priest: the other typicall action or service is peculiar to the High-Priest: wherein wee have these cir∣cumstances.

1. The place where he served: it was the Holy of Holies.

2. How he served there: he had none of the inferiour Priests with him, nor any of his men to attend on him; neither Wife, Childe, servant, nor friend might goe with him: hee went into it alone: wherein he was a famous figure of our SAVIOUR CHRIST: who himselfe alone, without the Virgin Mary his mother, Peter, Thomas, or any of the Apostles, made a propitiation for our sinnes.

As the High-Priest did offer up bloud alone for the sin of the people in the second Tabernacle: So CHRIST alone hath satis∣fied for our sins, 1 Pet. 2.24. When hee went to the Crosse to bee offered up for our sins, all his Disciples left him: he was faine to be crucified Himselfe alone for us: therefore wee are beholden to him alone for the wonderfull worke of our redemption.

3. The time when he went: not once a day, but once a yeere. A straight charge was given concerning it, Levit. 16.2.

Why did he goe into it but once a yeere?

1. That this sacrifice offered once a yeere by the High-Priest might bee more solemne, and the better regarded by the people: those things that are done dayly, are lesse esteemed: that 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 suffi∣cient: 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 commit∣ted 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 ne∣gative, 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:* 1.223 a prayer for ignoran∣ces.* 1.224 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 them∣selves, 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. S^t. 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 righteous∣nesse, 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 in∣firmities; they offered for themselves as well as for the people. The Ministers of the New Testament have their sins too. Paul and Barna∣bas worthy Preachers, were sinners, they were at variance one with another. S^t. 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 blas∣phemies 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, Ser∣mon 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 pray∣ers 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, twen∣ty 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:* 1.225 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 ig∣norant. Let us make much of the meanes, come to Sermons cheere∣fully, 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 of Holies: even as it is termed (Hakodesh) Levit. 16.2.

Loe, say some, heaven was not opened in the time of the Law, till the passion of our Saviour Christ: therfore the Patriarchs and others that dyed then, went not to heaven, but were in place of rest distinct from heaven: this is their limbus patrum which they have forged.

But quickly to stop their mouthes: it is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: a Gate in the Kings Pallace may be opened, though not knowne. The

way to the Holiest of all, that is to heaven, prefigured by their Sanctum Sanctorum, was not yet manifested, it was obscured under Types and figures, darkely revealed to them.

Not all the people, but one man entred into the Holy of Holies, a type of heaven: and hee but once a yeare. The way to heaven was not so cleerely manifested then, as it is now, when Christ Iesus our fore-runner is gone into it before us and for us. The faithfull then knew the way to heaven, and immediately after death went to hea∣ven; but they had not such a cleare knowledge of it as wee have. This is probable.

The first Tabernacle as yet having his standing: whereby he doth not meane the first part of the Tabernacle, as hee did before; but the whole Tabernacle: for indeed it was but one, though divided into two parts; while the Tabernacle of the Iewes with all the rites and ceremonies belonging to it, was yet standing.

It is called the first in respect of Christ's body, which was the second Tabernacle. It is the Holy Ghost that speaketh in the Scrip∣ture, 2 Pet. 1. ult. 2 Tim. 3.16. Iacob said of Bethel, the Lord is in this place, and I was not aware of it. So the Holy Ghost is in the Scripture, and we are not aware of it. The Holy Ghost speaks in Genesis, Exodus, Leviticus, in the Psalmes, in the Prophets: he speakes in the Gos∣pels, in the Epistles of S^t. Paul and S^t. Peter; therefore when the Scripture is read, let us heare with all reverence, because God Al∣mighty speaketh in them. No place of holy Scripture is idle, no not the framing of the Tabernacle; the Holy Ghost therby doth sig∣nifie to us many holy mysteries in it: therefore let no portion of Scripture be lightly regarded by us.

Wee know the way to heaven better than they did: therefore wee should walke more carefully and conscionably in it, then they did: our Lord and Saviour, our Head and Husband Christ Iesus is gone into heaven to prepare a place for us: blessed are the eyes that see which we see. Therefore if we tread not in this way, but rather take the way to hell, our condemnation shall bee the greater at the latter day. As God in mercy hath opened the way to heaven more cleer∣ly to us then to them: So let us be carefull to take this way to the everlasting joy and comfort of us all.

VERSE 9.

THis signification hee doth further prosecute. 1. Shewing the use of that Tabernacle. 2. The inabilitie of the service of it.

For the use, it was a figure, a parable. Which signifies both a dark speech, Mat. 13.10. and a figurative speech, a similitude or likenes.* 1.226 Take a similitude from the fig-tree: that tabernacle was a similitude of a more excellent tabernacle to come, namely of the body of Christ V. 11. that is illustrated by the time and the manner. It was to bee a similitude but for the time present, during the ceremoniall Law: till the fulnes of time came, that Christ shold come and be made of a woman.

The manner how it did prefigurate Christ; by certaine gifts and sacrifices, that were then offered.

Which were only figurativa, not exhibitiva: they did only figure out Christ by whom we are made holy and perfect; but they could not make us holy. Concerning the flesh and the outward man, they might purifie them; but they could not purifie the soule and con∣science.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In the which time.

Are offered. Peradventure that Temple stood, when he wrote this Epistle; therefore hee uses the present tense: or hee speakes ac∣cording to the custome of the time, when they were used.

Make holy, or perfect: the word signifies both.

Him that worshipped God by them: that by them performed di∣vine service to God, Hebr. 7.19.

These did only point at Christ, by whom we are made holy and perfect, justified and sanctified by him, so as our consciences be at peace with God, Hebr. 10.2. by the meere offering up of a Calfe, a Lamb, &c. Their consciences could not bee freed from the guilt and punishment of sin; our consciences are pacified only by the sacri∣fice of Christ on the Crosse, applyed to us by faith, which was pre∣figured by those sacrificers, Rom. 5.1.

Conscience is a register, that keeperh a note of all our sins. Some times he may be a sleepe and say nothing: but at one time or other he will awake and bring all our sins to our remembrance: then what shall we doe, whither shall we flie? Where shall we find comfort? As the sacrifices in the time of the Law could not pacifie the consci∣ence: So it is not the hearing of a thousand masses, the going in Pil∣grimage to the holy land, it is not the building of Churches, the gi∣ving of almes, (though these be excellent things, if they flow from a true faith) it is not the cogitation of our workes simply in them∣selves without Christ Iesus that can quiet our consciences. Saint Paul in this sense disclaimed his workes. I desire to be found in him, not ha∣ving mine owne righteousnesse which is of the Law;* 1.227 but that which is through the faith of Christ, the righteousnesse which is of God by faith. It is only Christ Iesus, and the application of his sacrifice to us by a lively faith, that can secure our consciences, and stay the rage of them: being justified by faith wee have peace with God: the bloud of Christ purgeth us from all sinne. Therefore let us entreat the Lord to assure our consciences upon good grounds that Christ is ours, that hee hath dyed for all our sinnes, and that his righteousnesse is ours: then shall we have comfort of conscience in all calamities, yea in death it selfe in this present life, and shall triumph with Christ in the life to come.

VERSE 10.

THat they could not purge the Conscience, he evinceth by the na∣ture and quality of them.

No carnall, fleshly, or outward thing can cleanse the heart or conscience: these are only Carnall rites and outward ceremonies: a carnall commandement Hebr. 7.16. consisting of meates, drinkes, &c. therefore they cannot pacifie the conscience: that is only the bloud of Christ that purgeth us from all sin.

These are illustrated by the time of their continuance.

Imposed: as an heavy loade and importable burthen, Act. 15.10. whereof we are now eased by Christ.

There is some question about the grammaticall construction: because the participle is of the accusative case plurall, and cannot agree with any thing that went before.

Some say it is an enallage of case, the accusative put for the dative.

Some will have it to agree with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the first Verse: and all the rest to bee included within a parenthesis, as Iunius: but that should be a wonderfull long parenthesis.

Rather, something must be supplyed, as it is usuall: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Of correction. Not as if any thing were amisse, simply evill in the ceremoniall Law. A reformation, properly to speake, is of abuses: there was no fault, no abuses in the Law it selfe, it was a good and an holy thing for the time; but it is said to be reformed by Christ, because hee did perfect that, which was wanting in the ceremoni∣all Law: hee actually introduced the justification and sanctifica∣tion of the faithfull, which the ceremoniall Law could not effect of and by it selfe.

And it may be termed the time of reformation, because Christ abo∣lished those old Ceremonies and sacrifices, and brought better in their roome: namely the sacrifice of his owne body once offered, which was a thousand times more effectuall for the redemption of mankinde, then all the sacrifices in the Law. This is that blessed re∣formation which the Gospell bringeth.

All things have their time. The Ceremoniall Law had her time: and the Gospell hath his time. Wee our selves have but our time, some threescore yeeres and tenne, and then we are gone. Let us use our time well here, that wee may live with Christ time out of time.

The Gospell is a time of reformation. Christ then reformed the Law for our sakes, and all things that were in the Old Testament; old things are passed away, and shall wee our selves remaine unrefor∣med? As Christ hath reformed the Law for our salvation: so let us suffer him to reforme us. Let all things now bee reformed among

Christians. Let us reforme our drunkennesse, uncleannesse, pride, malice, contentions, our negligent comming to Sermons, and all o∣ther vices that be among us: that when the great time of reformati∣on comes at the day of judgement, we being thus reformed may enter into the holy Hierusalem, and remaine with Christ for ever.

There is a formation, a deformation, and a reformation.

The formation was at the first Creation of the world: then God put all things into a good forme and order: he beheld all that hee had made, and loe it was good, yea exceeding good: after that came a deformation by the fall of man, and that put all out of order a∣gaine: upon that a reformation was made. 1. By a generall deluge that purged all the earth. 2. By the Patriarcks after the floud. 3. By Moses, when the Law was published in writing. 4. By our Saviour Christ: and that is double; the one at his first comming; the other at the second. The spirit of God here entreateth of the first. So that the time of the Gospell is the time of reformation. Now especially ought Christians to endeavour a reformation. Eve∣ry one will take on him to reforme the Church: Weavers and Tay∣lors will enterprize that. The Church is out of order; let that be reformed. I but true reformation must begin at our selves: there is a ruinated house to be repaired and reformed, where will yee begin? at the top, or at the bottome? will ye goe to the tiling of it, before yee look to the ground selling of it? if yee doe so, you may quick∣ly bring an old house on your heads. He that will repaire an house, must begin at the foundation: so if yee will have a reformation, re∣forme your selves first: and in the reformation of your selves begin with the heart: cast out the uncleane lusts, the pride, envy, malice, covetousnesse, that lye lurking in the corners of your hearts; after∣wards reforme your eyes, tongues, hands, and all the members of your body: first wash the inside of the Cup and platter, then the out∣side; else yee will be but whited tombes and painted Sepulchers, as the Pharisees were: this is the best order in reforming. First let every man strive to reforme himselfe, the vices whereunto himselfe is gi∣ven. In the next place let him reforme his family: after that, let every one in his place labour to reforme the Towne, wherein hee dwells, to rid it of drunkards, of idle persons, to establish good orders in it, for the credit of the Gospell professed by us. This is the time of reformation, let us all in the feare of God reforme our selves: there shall not be a haire amisse in our head, but we will reforme it: if we have a spotted Coate or garment, we will reforme it: and shall wee our selves remaine unreformed? while the time of reformation lasts, let us reforme our selves: death may seaze on us ere wee bee aware, and then it will be too late to reforme.

Let us reforme our selves here, that we may be Citizens of the heavenly Hierusalem hereafter.

Now followes the application of the type with all the parti∣cular branches of the same. Wherein all of them are applyed to our Saviour Christ: he is the marke at the which they all aimed, the

scope, whereunto all must bee referred: hee is the true High Priest prefigured by him in the time of the Law: his body is the true Ta∣bernacle, by the which he entreth into the Holy of Holies: the San∣ctuary or holiest of all is heaven: his bloud is the true bloud sha∣dowed out by the bloud of all the sacrifices in the time of the Law. Thus Christ is the end of the whole ceremoniall Law: it was but as a Schoolemaster to send us to him.

But in this application to observe some order, that might bee a light to us all: in it two points are propounded to us.

1. An application of the Tabernacle, à Verse 11. to 21.

2. Of the rites belonging to it, à 21. ad finem. The Taber∣nacle is applyed to Christ.

1. As he is a Priest reconciling us to God, ab 11. to 15.

2. As he is a testator making a gracious Will and Testament for us, à 15. to 21.

1. The dignity of his Priest-Hood.

2. A confirmation of it, Verse 13. the dignity is set forth by the object, Tabernacle, Sacrifice.

In the application of the Tabernacle as he is a Priest, there bee three points.

• 1. The verity and truth of the Tabernacle.
• 2. The service of it.
• 3. The use and end of it.

VERSE 11.

BBeing come, farre excelling all the High-Priests in the time of the Law. To us, in the flesh, manifesting himselfe to the world: hee was an High-Priest in Gods eternall counsell from the be∣ginning; but now at his first comming into the world hee shewed himselfe in all his Spirituall pontificalibus to be an High-Priest.

Of what? not of things present and before their eyes, as they were, Verse 9. but of things to come shadowed out by them, Hebr. 10.1. of Iustification, Sanctification, and eternall Glorification in the life to come: of these good things to come were the cere∣monies of the Law 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 fin∣deth 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 excel∣lent 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 affir∣mative 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 Aholia•• 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 fa∣ther 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 glo∣rious 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 inferi∣our 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, lear∣ning: bona corporis, as beauty, strength: bona fortunae, as riches, ho∣nours, &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 king∣dome 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: Soul∣diers have their tents. Abraham, Isaac dwelt in tents: the Iewes had the feast of Tabernacles. Wee fight against Satan and his instru∣ments 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 come suddenly, and wee are gone againe in the turning of an hand: though it bee the body of a Wise Salomon, 〈◊〉〈◊〉 a strong Sampson, a faire Absalom, yet remember, it is but a tent or Taber∣nacle: the time is at hand, sayes Saint Peter, when I must lay downe this Tabernacle.

Wee know not how soone our bodies may be layd in the dust: therefore let us not be too much in love with them.

Now as the Tabernacle in the time of the Law was kept neate, cleane, and handsome, it might not bee polluted with any thing: So let us keepe our bodies from all pollutions. Let us not defile these our Tabernacles with drunkennesse, fornication, adulte∣rie, pride, covetousnesse; but let us reserve them as holy and unde∣filed for the Lord.

VERSE 12.

NOw to the service, which is likewise applyed to our Savi∣our Christ: where,

1. What it is. 2. Where offered. 3. The efficacy of it.

There the High-Priest by the bloud of Goats and Calves went into the holy place: here our High-Priest goes into heaven by his owne bloud: therefore this service excelleth that.

When the High-Priest went into the Holy of Holies, hee was to offer up a bullocke for his owne sins, and a Goate for the sins of the people: here hee useth the plurall number, because they were iterated every yeare.

The High-Priest went in by other bloud, Christ by his owne bloud. It was an easie matter for him to take the bloud of a young bullock and of a Goate, it cost him no great paine: but our high-Priest was faine to shed his owne bloud, before he could enter into heaven.

He went once every yeere into the Holy of Holies: CHRIST went once for all into heaven, and there he remaines till the day of judgement.

Where wee have a notable argument against his carnall pre∣sence in the last supper. If Christ in respect of his body were here present, so oft as the supper is celebrated, then he should come and goe into heaven often: but he went once into heaven; and there must be, till all things be restored, Act. 3. Therefore he is not here on the earth bodily: so oft as the supper is ministred.

The third thing in the Tabernacle was the use of the service, that was in it: that was onely to shadow out our redemption to bee ac∣complished

by Christ: but this our High-Priest being gone into heaven by the Tabernacle of his owne body, and by his own bloud, hath indeed wrought the worke of our redemption.

With much sweat and labour: our redemption cost him deere. In the Greeke having found out: a rare pearle and invaluable Iew∣ell not found before: yet it doth also signifie acquirere, id{que} labore nostro.

〈…〉〈…〉 Satan, hell: in whose bondage and slavery we were.

Not a temporal redemption, as a man may bee rescued from his enemies and fall into their hands againe; but an eternall one: so as we are delivered from them for ever.

These words (for us) are not in the Greek: yet they are well sup∣plyed: for Christ obtained no redemption for himselfe: he was ne∣ver in bondage to sin and Satan: therfore he could not be redeemed. Though Bellarmine defend, that Christ merited the glory of his bo∣dy, and the exaltation of his name for himselfe: yet no redemption.

Our SAVIOUR CHRIST by the one sacrifice of his owne bloud hath obtained eternall redemption for us: therefore there needs no more sacrifice for our redemption. Then away with the sacri∣fice of the masse, which is propitiatory for the quicke and the dead. For the Papists held it in time past, but being forced to it by the light of Scripture, they let goe that hold, and affirme that it is on∣ly repraesentativum, commemorativum & applicativum of that sacrifice on the Crosse.

Bellarmine defends it to bee a propitiatory sacrifice, and so doth the councell of Trent. The Iesuits say, it is not that redee∣ming sacrifice for the sinnes of the whole world, yet it may availe for the remission of some particular sinnes, with a relation to that redeeming sacrifice on the Crosse. They say it is the same with that on the Crosse: it differs only modo: that is, a bloudy sacrifice; this an unbloudy.

I but all the legall sacrifices instituted by God must cease after the oblation of this sacrifice, whereby eternall redemption is obtai∣ned for us: then this new forged sacrifice of the masse being a bird of their owne hatching must cease.

And howsoever they minse it, affirming that it is but a com∣memoration and an application: yet they hold still that it is propi∣tiatory for sin, as if a full propitiation was not made by Christ's sa∣crifice on the Crosse.

Their opinion is this: that it is not that redeeming sacrifice on the Crosse: that could not be often done, because Christ could not dye often; yet by being a commemoration of that sacrifice, and an application of it to us, it doth obtaine remission of sins, and is a pro∣pitiation for sin, it is propitiatorium & impetratorium still.

Propitiatory for the sins of them that be present, and of them that bee absent, alive and dead: impetratory, because it obtaineth not only spirituall benefits, but also temporall. So that this is the issue. The Sacrifice of the masse is not that generall redeeming

sacrifice that was offered on the Crosse, yet being a commemorati∣on and an application of it, it is propitiatory for the sins which wee dayly commit. So sayes the Counsell of Trent.

1. Vnder the genus all the species are comprehended: if that was a generall redeeming sacrifice taking away the sinnes of the world, then it left no sinne untaken away. They speake con∣traries. If by that wee have a generall pardon of all sinnes, then there is no speciall pardon for sins in the sacrifice of the Masse, Col. 1.20.

2. Was that sufficient to propitiate for sins, or insufficient? Surely they will say sufficient: therefore there is no need of any helpe from the sacrifice of the masse.

Againe it is not propitiatory. 1 Pet. 2.24. makes much against this propitiatory sacrifice.

• 1. Not by a Priest, but by himselfe.
• 2. In his owne body: not in the commemorative or applica∣tory sacrifice of his body.
• 3. He left none hereafter to be taken away.
• 4. All our sinnes. Where? on the Crosse; not on any Altar, where a commemoration should bee made of his sacrifice on the Crosse, but on the Crosse it selfe.

The Idolaters offered the bloud of their Sons and Daughters to their Idolls, but they would not offer their owne: Christ hath en∣tred into the holy place with his owne bloud, by his owne stripes we are healed: in his owne body he bare our sins, by his own bloud he made a way into heaven for us: he gave not the bloud of any of his servants, but his owne bloud. Oh how are wee beholden to CHRIST, that spared not his owne bloud for us? The love of Christ should constraine us.* 1.228 We are redeemed, sayes Peter, not with corruptible things, as silver and gold, but with the precious bloud of CHRIST, as of a Lamb undefiled: we are bought with a price, and that a deere price, even the bloud of the Sonne of GOD. Our swearing, drunkennesse, &c. these cost the bloud of the Sonne of GOD: we are washed from them in the bloud of Christ; and shall we wallow in them?* 1.229 is not this the water, said David, for the which three worthy men ventured their lives? he would not drinke of it, though very thirsty. So when we are provoked to sinne, to drun∣kennesse, covetousnesse, adultery; let us reason with our selves. Indeed the water of these sins is sweete, but did it not cost the bloud of CHRIST? therfore away with it: we think sin to be nothing; yet all the Martyrs on the earth, all the Angels in heaven could not have freed us from sin.* 1.230 The Son of God must shed his bloud for it: therefore let the consideration hereof bee a perpetuall bridle to re∣straine us from sin.

CHRIST's bloud is the price of our redemption: he sweat drops of bloud, when hee was in his agony in the garden: at the commandement of Pilat hee was extreamely whipped, so that the bloud came exceedingly out of his holy body: he had a Crowne

of thornes platted on his head, that made the bloud runne about his eares: being nailed hand and foote to the Crosse, the bloud came out in great measure: a Souldier thrust him through with a speare, and out of his side came water and bloud: So that this our High-Priest redeemed us not with the bloud of beasts, but with his owne bloud.

How then are wee to love CHRIST IESUS, that spared not his heart bloud for us? There was no bloud almost left in this immaculate Lamb, he spent all for our sake. Wee will love them that give their money for us: and shall wee not love CHRIST that gave his bloud for us? yet the love of Christ is not so deepe∣ly fixed in us as it ought to bee. We love the trash of the world, the pleasures of the flesh above Christ. This love of Christ should constraine us to forsake our sinnes. Wilt thou make much of the knife that cut the throate of thy friend or father? Sinne was the knife that cut CHRIST's throate: therefore let us hurle it away: but this bloud of CHRIST, by the which we are wash∣ed from our sinnes, is little regarded: for all that, wee wallow in the mire of our sinnes forgetting the LORD that bought us, as Saint Peter speaketh. Wee are redeemed from our drunkennesse, covetousnesse, pride, &c. by the bloud of CHRIST: therefore let us have no fellowship with these sins.

2. Heaven is an holy place: there dwells the holy God: there bee the holy Angels and holy Saints: they that remaine unholy shall never enter into it: dogs enchanters, &c. are without. By nature we are all unholy, borne in sin, conceived in iniquity,* 1.231 pulling sinne to us with Cartropes, and iniquity with Cords of vanity: but wee are made holy by the spirit of Sanctification. Such were some of you, drunk∣ards, &c. but yee are washed, but yee are sanctified, but yee are justified in the name of the Lord Iesus, and by the Spirit of our God, 1 Cor. 6.11. They that continue in sin without repentance, shall never set a foote into the kingdome of heaven. Noah was once overtaken with Wine: but he forsooke that sin. David fell into adultery, but hee washed it away with his teares. Peter denyed Christ: but he wept bitterly for it. Manasseh left his idolatry, Paul his persecuting of the Church of God, Mary Magdalen her uncleannesse: even so, if through the corruption of our nature wee have beene carryed into any sin; let us by repentance rise up out of it againe. Let us strive to be holy in this world, holy in heart, in conversation, that wee may enter into the holy Hierusalem in the world to come.* 1.232 Follow peace and holinesse, without which none can see God. The wicked mocke at them, that be holy; I but except yee likewise be holy, ye shall never reigne with Christ in the Holy Hierusalem.

3. By CHRIST wee have a plenary redemption of soule and body out of the clawes of Satan. As the Bird is in the fowlers net: so were we in the Devills snare: but we may say with them in the Psalme, the net is broken, and we are delivered: yea, wee are deli∣vered eternally, we shall never fall into that bondage againe. The

afflictions, whereunto we are incident in this life, are temporall; but the redemption is eternall: sicknesse, poverty, malevolent tongues, imprisonment, death it selfe is temporall: our joy is eternall. Let that comfort us in all the calamities of this life. A burning agew, the tooth-ach, the stone lasts not alwayes: but my joy in heaven shall be eternall: here I may be in griefe for a time, but there I shall reigne with Christ for ever.

Wee love them, that obtaine a temporall redemption for us. If a young man bee bound Prentise to an hard master for tenne or twelve yeeres, and if one should buy out his apprentiseship and set him free; would hee not take himselfe much beholding to him? Wee were bound Prentises to Satan: hee kept us in his snare at his will and pleasure; being his bond men wee should have remai∣ned in hell fire world without end. Now Christ Iesus hath redee∣med us, and made us the free men of God, Cittizens of heaven; how are we indebted to him?

If thou wert a Gallislave under the Turke, and one should rid thee out of it; wert thou not much obliged to him? Christ hath brought us out of the gally of sinne and damnation: therefore let us sound forth his praises all the dayes of our life.

Let us say with them in the Revelation: worthy is the Lamb that was killed,* 1.233 and hath obtained eternall redemption for us: to receive all ho∣nour, and glory, and blessing for ever and ever.

VERSE 13.

THat Christ by the shedding of his owne bloud hath obtai∣ned an eternall redemption for us, is confirmed by an argu∣ment à pari & à minore: from the sacrifices of the Law, to the sacrifice of Christ.

• 1. What they were.
• 2. What was the fruit and effect of them.

If the bloud of Bulls, and goates, &c. being an outward thing could sanctifie the flesh, that was an outward thing: then the bloud of Christ being a spirituall thing, in force and power everlasting must needs sanctifie the conscience, which is a spirituall and internall thing: yea this rather than that, for many respects, as we shall see: but the one: ergo the other.

The Protasis is in this 13. Verse.

Because hee would enwrap the whole Ceremonial Law, hee reckons up other sacrifices and rites, then those which the High-Priest used; when hee went into the Holy of Holies, 1 Chron. 29. Verse 21.

Among the rest he makes mention of one solemne ceremony whereunto the Iewes adscribed much, Num. 19.1. A Red Cow was commanded to bee taken, which was without spot, and never accustomed to the yoke: she was to be burnt to ashes: of that ashes

a certaine water was to be made, which being sprinckled on them that were uncleane, by the touching of a dead body, &c. it did sanctifie them, and made them capable of the Tabernacle; being pu∣rified by that water, they might goe with the rest of the people into the place of Gods worship.

This Cow was a type of Christ.

• 1. As shee was Red: So was hee dyed red in his owne bloud.
• 2. As she was without spot, or scab, or any disease: So Christ was without the spot of sin.
• 3. As shee was never used to the yoke: no more was Christ to the yoke and servitude of sin.
• 4. As she dyed, so Christ. Therefore if the wa∣ter made of her ashes was precious: much more the bloud of Christ sprinckled on our consciences.

In the proofe of this hee doth not insist, because it was confes∣sed by the Iewes.

So I thinke holy water may sanctifie touching the purity of the flesh.

If a man have dirt on his face, when he is about to enter into the Church, their holy water may take it away: but it cannot helpe for any spirituall thing, to scare away Devills, or to put away ve∣niall sins.

VERSE 14.

THerefore he proceeds to the Apodosis. Where, 1. The sacri∣fice of Christ. 2. The end of it.

Not equally, but much more.

Then the bloud of a beast.

The which he illustrateth by diverse circumstances.

1. By the Person that offered this bloud: he was Sacerdos & victima.

2. By the Party or power by the which he offered it.

Some by the eternall Spirit understand the Holy Ghost: as by him he was conceived in the Virgins wombe, by him lead into the wildernesse to bee tempted, Mat. 4.1. So through his assistance he offered up himselfe: but by the eternall Spirit is rather meant, the eternall deity of our Saviour Christ, 1 Pet. 3.18, 19. As hee was man consisting of flesh and bloud: So he was also God, an eternall and incomprehensible spirit.

From this his infinite and unspeakeable deity the bloud of CHRIST received a power to make satisfaction for our sinnes. Whereupon it is called the bloud of God, Acts 20.28. The bloud of none that was a meere man could doe it: if CHRIST's bloud had not beene offered up by his eternall spirit, it could not have purchased our redemption. The bloud of Martyrs was offered up by the assistance of the HOLY GHOST: yet it was not merito∣rious:

it was not that, but the power of the deity, that made Christ's bloud meritorious.

3. By the thing offered: not any brute Creature, not a man, an Angell, but Himselfe.

4. By the quality of the thing offered: even in respect of his humanity: and for that cause his bloud was more forcible.

5. To whom: to God. As a full satisfaction for the sins of the world.

Then he comes to the efficacy of the bloud of Christ, deduced out of the former: the bloud of Goats and Bulls did purge the flesh and outward man: this the conscience and inward man.

In some Greeke copies it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, our consciences: All stand in need of purging.

We have a double benefit by the bloud of Christ: justificati∣on and sanctification from dead workes, that is, sins. Now from these dead workes that lay as an heavy loade on our consciences, the bloud of Christ purgeth us.

Sinnes are called dead workes.

• 1. Because they come from dead men, 1 Tim. 5. Verse 6. Eph. 2. Verse 1.
• 2. Because they engender death, Rom. 6. ult.

The bloud of CHRIST purgeth our consciences from all sinnes: so as our consciences cannot accuse and condemne us for sinne, because it is washed away in the bloud of CHRIST, Hebr. 10.2. Rom. 8.1.

The second fruit issuing from the former is our sanctification: that being thus justified, wee may be sanctified in soule and body to serve the living God, Luk. 1.74.

He is stiled the living God.

• 1. Because he lives of himselfe, and that for ever.
• 2. Because hee makes us by his spirit to live a spirituall life in this world.
• 3. Because hee will raise us up from a corporall death at the latter day, and cause us to live with him for ever in the world to come.

1. Grievous is the sting of Conscience. This chest worme gnaweth sore: this made Iudas to cry out, I have sinned in betraying innocent bloud. This made Iosephs brethren to condemne themselves, when no man laid any thing to their charge: verily wee have sinned, in that wee saw the anguish of his soule,* 1.234 when hee besought us, and wee would not heare. This made those Iohn 8. that seemed holy men to the eye of the world, to depart out of the Temple one by one, be∣ing convicted of their owne consciences. This was truly said to be mille testes. Now how shall wee stoppe the mouth of these thousand witnesses? We are all miserable sinners, our consciences accuse us of innumerable sinnes: but here is our comfort, the bloud of Christ sprinkled on our consciences, purgeth us from all sinne: being justified by faith wee have peace with God. Who shall lay any thing to the charge of

God's Elect? it is CHRIST that hath dyed, yea rather that is risen againe, that with his owne bloud hath entred into the holy place, and hath made an eternall expiation of our sinnes. Let us all entreat the Lord to apply the force of this bloud to our consciences dayly more and more.

2. There bee living workes, a reverent using of the name of GOD, a cheerefull and reverent hearing of his word; tem∣perance, chastitie, sobriety, liberality, &c. these come from us, when wee live by faith in the Sonne of GOD: there bee also dead workes, blasphemie, swearing, lying, covetousnesse, pride, oppression, envie, hatred, malice; and these are to bee abhorred of us all.

1. Dead things stincke. If wee meete with a dead carkasse by the way, wee hold our noses: even so sinnes, blasphemie, prophanations, pride, envie, hatred, malice, covetousnesse; these stincke in the nostrills of God Almighty: therefore let them be de∣tested by us.

2. Dead men are forgotten. I am as a dead man out of minde. So let not our mindes run on these dead workes, on the profits of the world, the pleasures of the flesh: let these dead things bee no more remembred.

3. That which is dead must be buryed: give me a place to bury my dead out of my sight, as Abraham said to the sons of Heth, Gen. 23.4. Idolatry, blasphemy, all sins, are dead things, therefore let them be buryed.

4. Dead things are abhorred of us. We shun dead things by the way, we will not come neere them: so let these dead workes be ab∣horred of us. Wee decline those things that bee deadly: wee will drinke no poyson, because it will kill us; we will not goe where the plague is, least wee dye. All sins are deadly: they will bring us to everlasting death: therefore beware of them. If wee meet with a dead body by the way, wee decline it: yet the savour that comes from it can but kill our bodies: the filthy stincke that issues out of these dead carkasses of sin will kill both body and soule: therefore let them be detested by us.

These dead workes of sinne will poyson us all: therefore have nothing to doe with them, as wee love our life, which is most deere to us all: skin for skin, and all that a man hath will he give for his life: so let us avoide these dead workes that deprive us of eternall life in the world to come.

5. Dead things are heavy: a dead man. So these lye heavy on our consciences. Caine, Iudas: they were not able to beare that intollerable burden.

Sins may very well be termed dead workes.

1. Laedunt vitam naturae: they make our naturall life more un∣pleasant to us: in the end they cut the threed of it; for the wages of sinne is death: if we had never sinned against God, we should never have dyed.

2. Carent vita gratiae: So long as we are dead in our sins, we are out of the favour of God.

3. Auferunt vitam gloriae: they deprive us of the kingdome of heaven in the life to come: therefore they are worthily termed dead workes.

Thirdly, the end of our redemption is to serve God: we are re∣deemed from our old conversation, not to our old conversation: we are bought with the bloud of Christ, not to serve the Devill, our selves, the flesh, the world: we have served them too much already: but from henceforth we must serve God.

And how must we serve him?

1. Integraliter, in soule and body: not in body alone, as hypo∣crites doe, that draw neere to GOD with their lippes, but their hearts are farre from him: nor in soule alone, as some fearefull Christi∣ans doe, which say they have a good heart to God-ward, and yet give their bodyes to the service of the Devill. As God by Iesus Christ hath redeemed both soule and body: so we must glorifie him with them both.

2. Wee must serve God peculiariter: him and him alone. I am a jealous God. Thou shalt have no other Gods besides me. We must not make our belly our God, as Epicures doe: our money our God, as co∣vetous misers doe: but wee must serve God alone: hee must have all our service, Matth. 4.10.

3. Perseveranter. not a while, but continually, to our lives end: bee faithfull to the end, and I will give thee the Crowne of life. If wee persevere not in his service to our dying day, wee shall loose our re∣ward.

4. Totaliter: all the time of our whole life. Wee must serve him, not only when wee bee old, drie and withered; but in our fresh and flourishing yeeres: wee must beare the yoke of the LORD, when wee are young: hee must have the first fruits of our service.

But alas! though wee professe that wee are redeemed by CHRIST: yet wee serve our owne lusts and affections: wee serve not the living GOD, as wee ought to doe. Let us have a care to serve the living GOD in this short and transitory world, that we may live eternally with this everliving GOD in the world to come.

There is no fishing to the Sea: no service to the Kings: nor no service to the King of Kings.

1. Some Masters are poore, and cannot reward their servants: our master is rich, heaven and earth are his. Hester though a poore mayde: yet because she served him, he made her a Queene.

2. Some masters are churlish; and will not reward their ser∣vants, as Nabal was: wee have a kinde and loving master: not the least service we doe, if we give but a cup of cold water in his name, but he will reward it.

3. Earthly Masters give but earthly rewards: they may give

good wages, while yee be with them, and peradventure bestow a farme on you: but our master will give us a kingdome.

4. Earthly masters dye. Gentlemen, Knights, Noblemen dye: yea Kings themselves dye: and then their servants seeke abroad: but our master lives for ever. Therefore let us serve him with all cheerefulnesse: let us serve him in this life, and we shall enter into the joy of our Master. Will the Son of Iesse give you all Vineyards?* 1.235 Our Master will give us all a kingdome. We are servants here: we shall bee Kings there, have palmes in our hands, and Crownes on our heads, and raigne with him for ever.

VERSE 15.

SEcondly the truth and substance of the Tabernacle is apply∣ed to Christ, as to a testatour.* 1.236

Where, 1. The constitution of the Testament, Verse 15.

2. A confirmation of it.

In the constitution of it there be foure circumstances.

1. The legatour. 2. The death of the testatour, that strength∣ens the Testament. 3. The legatarie, every believer. 4. The legacie, an eternall inheritance. The instrumentall cause, whereby wee attaine to our legacie, was the death of Christ: which hath a double use.

1. To purchase redemption for us as a Priest: we are redeemed by the bloud of Christ from the bonds of sins, wherewith we were tyed by vertue of the former Testament. 2. To ratifie the cove∣nant and Testament to us, as a Testatour: he is a Priest in regard of God, making an attonement for us with his bloud: hee is a Testatour in respect of us, bequeathing that to us, which hee hath bought with his bloud.

It is ratified by the death of the Testatour. Which is confirmed by two arguments.

1. Iure humano, Verses 16.17.

2. Iure legali. Where, 1. A generall assertion, Ver. 18. 2. A particular explication of it, Verse 19.20.

Here may seeme to be some contradictions.

1. There it is said, when Moses had read the booke: here it is said, when hee had spoken every precept, that is appertaining to the booke of the covenant. So that there is no jarre, but a sweete harmony.

2. There is mention only of the bloud of Beeves: here of Calves and Goates: they are by a Synecdoche comprehended in the other.

3. There is nothing said of water, wooll, and hysop:* 1.237 but there he speakes of sprinkling, and these were used in all sprincklings.

4. It is not said that the booke was sprinckled: but that may well bee collected, Verse 6. for having made an Altar, and set the booke of the covenant on it, with halfe of the bloud he sprinckled

the Altar and the booke, afterwards hee sprinckled the people too.

5. There it is said, this is the bloud of the Testament, which God hath made with you: Here, which GOD commanded to bee brought to you.

This in sense is all one: it was made according to the booke, and being made was brought to them comprised in the booke, Exod. 24.9.

The force of the argument is this: the former Testament was confirmed with bloud, by the death of Calves, Goats, &c. there∣fore it was requisite, that the latter Testament should be ratified with bloud, namely by the death of Christ the Testatour.

Because by his owne bloud hee hath purged our consciences: which the bloud of beasts could not doe in the Law.

He, by whose meanes and mediation the New Testament is made.

There is no Mediatour besides him: Mediatour, quasi medi∣us dator.

Of the New Testament: which is farre different from the Old Covenant or Testament, for it consisteth on better promises, Hebrewes 8. ver. 6.

By the meanes of death: that death being, or comming betweene: for the redeeming of us from the punishments due to the transgres∣sions, and the price wherewith he redeemed us from them, was his owne bloud.

If CHRIST his death doth redeeme us from all transgressions, then there needs no sacrifices for sin after his death? Yes, say the Iesuites, one to be a representation of that on the Crosse. I but you say, that the sacrifice of the Masse, and that on the Crosse are all one in substance, differing only in the forme and manner. Now if Christ be really present in the Masse, how can the Masse bee a repre∣sentation of him?

And that manner is opposite to the Scriptures: for the Scrip∣ture sayes, he is only offered up with bloud. Your unbloudy sacrifice is no sacrifice.

In the former covenant, whereas we for our part were not able to performe that, which belonged to us; GOD performed his part, but we could not doe ours.

It is unseasonable here to dispute, whether CHRIST delive∣red them that lived in the time of the Law, for by the Old Testa∣ment is meant the Old Covenant, not the time of the Old Testament. Therefore it is opposed to the New Testament. In the Greeke it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: as if it were, for the sins of them that were under the Old Testament.

That they which are called; namely, effectually, as well internal∣ly by the spirit, as externally by the word, 1 Cor. 1.2, 24. Rom. 8.30.

Not only heare it, but receive it, namely by faith.

The promise. The full fruition whereof they should receive hereafter: in the meane season the Holy Ghost is as a Seale and earnest penny of it, Ephes. 1.13. 2 Cor. 1.22.

It is not a thing merited by our workes: but a gracious inheri∣tance promised to us. CHRIST is the right and principall heire, Hebr. 1.2. we are secondary heyres with him and by him, Rom. 8.17.

Not a fading inheritance, as these be: but that lasteth for ever.

CHRIST is the sole Mediatour, 1 Tim. 2.5. Ioh. 16.23. Apoc. 8.3. Let us not cry with those Idolaters, ô Baal, heare us: but aske the Father in his Sons name, and say, ô CHRIST heare us. Who prevailes more with the King, then the Kings Son? Let us not leave the Sonne, and goe to servants.

There is a double calling: the one externall alone by the out∣ward sound of the word: the other externall and internall too, not by the Trumpet of the Word alone ringing in the eare, but by the voice of the Spirit also perswading the heart and moving us to goe to Christ.

Of this calling spake our SAVIOUR CHRIST; no man commeth to me, except the Father draw him, namely, by his spirit as well as by his word. Iudas was called: hee was not a professour a∣lone, but a Preacher of the Gospell. Simon Magus was called: he believed and was baptized. Herod was called;* 1.238 he heard Iohn Baptist sweetely, and did many things that he willed him. Sundry at this day come to Church, heare Sermons, talke of Religion, that doe not answere Gods call. Therefore let us entreat the Lord to call us effe∣ctually by his blessed Spirit, out of our sinnes, to holinesse and new∣nesse of life.

If wee be thus called, we shall receive the eternall inheritance, which CHRIST hath purchased for us. Let us be suiters to God, that he would make us partakers of this calling, that makes an alte∣ration of us, 1 Cor. 6.9, 11. If wee were Idolaters, as Manasseh; to call us out of our superstition and idolatry: if persecutors, as Paul; to call us out of our persecuting: if wee are Adulterers, as David; to call us out of our uncleannesse: if drunkards, out of our drunkennes: if covetous oppressours, as Zacheus was; to call us out of our oppression, and make us new Creatures in Christ Iesus.

It is not a purchase bought with the money of our owne me∣rits: but an inheritance bequeathed to us by the last Will and Testa∣ment of our Saviour Christ, Luk. 22.29. and I appoint unto you a kingdome, as my father hath appointed unto me.

The inheritances, that bee in the world, seeme faire and glori∣ous: it is a goodly thing to have the inheritance of a great Gentle∣man, of a Knight, Lord, Earle, Duke; but a Kings inheritance sur∣passeth all: yet these are but strawes to this inheritance.

These inheritances may bee taken from us, while wee bee here. Mephibosheth's lands were given away to Tsibah, and Naboth lost his Vineyard, though it was the inheritance of his fathers.

When Death comes, then we must forgoe all, houses and lands, all that our fathers left us: But this inheritance is eternall, wee can never be deprived of it, we shall enjoy it world without end. There∣fore let us seeke to have an assurance of this inheritance in our hearts

and consciences. If a man be sure to be a Lords heyre, though hee is in misery, yet he will endure it: we are sure to have an eternall in∣heritance by Christ; let us therefore abide patiently the miseries of this short life.

VERSE 16.

THere must needs be carryed, as a true and an infallible report: it must be sure and certaine, that the Testatour is dead. Where,

• 1. The axiome.
• 2. The proofe or illustration of it, Verse 17.

Here wee see it was necessary CHRIST should dye. Ought not CHRIST to suffer these things, and to enter into his glory, Luk. 24 26. why? not because the Devill would have it to be so: not that the rage and fury of the Pharises should bee satisfied: not because Iudas would: but because God the Father in singular love to man∣kinde had so ordained in his eternall counsell, and because Christ was willing to dye for us. Can mankinde bee saved no otherwise but by my death? then here am I, take me, I will dye for them: ô the wonderfull love of Christ!

Here the Testatour would live still, if he might, and then the le∣gataries should never have their legacies: our testatour might have lived still, if he would; being the Lord of life: yet that we might have our legacy, hee would dye! ô unspeakable love! Let it bee imprinted on our hearts, that it may constraine us to leave all sins.

VERSE 17.

NOw followes the proofe or illustration of the axiom.

A Testament is thus defined by Vlpianus: Est declaratio voluntatis nostrae de eo, quod fieri volumus post mortem.

Is of force. Is firme.

After the Testatour is dead: both because hee may alter it at his pleasure; and the goods remaine all still in the Testatours hands: it is testamentum ambulatorium us{que} ad mortem.

The Testament of our SAVIOUR CHRIST is a good Te∣stament.

It is partly nuncupativum, as it was pronounced by himselfe, when hee was alive:* 1.239 partly Scriptum, as it was after committed to writing by his Apostles.

The Testatour is Christ: the thing bequeathed is an inheritance: the legataries are the faithfull: the witnesses to it, are his Apostles, Act. 1.8. The seales are the Sacraments: the exequutor is the HOLY GHOST, Ioh. 14.16. which is CHRIST's Vicar on the earth, a faithfull exequutor, that will give us our legacies to the full, and de∣prive us of nothing.

Our SAVIOUR is dead: therefore his Testament is of force.

Object. If CHRIST's Testament was of no force till his death, then how could they in the time of the Law have remission of sinnes, and eternall life?

Sol. In seeing the day of Christ by the eye of faith, as Abra∣ham did, it was not in force complemento, till Christ dyed; acceptatio∣ne it was.

This eternall inheritance could not have come to us without the death of our Saviour Christ. If hee had not dyed, wee could never have had possession of this inheritance: therefore how are wee to love the Lord Iesus that hath ratified this inheritance to us by his bloud?* 1.240 Let the consideration of the death of Christ worke a death to sinne in us all: that as he hath dyed for us to procure this inheri∣tance, so we may dye to sin daily more and more.

Seeing the Testatour is dead, we may assure our selves of this in∣heritance bequeathed to us by his will. It is a rule in Law, debts must be payd before legacies: and oft-times under the colour of paying debts, the legataries goe long without their legacies. It cannot be so here: our Saviour Christ left no debts to pay: he ought nothing: he departed cleere with all men: therefore we may be sure of our legacie. All the devils in the world cannot keepe us from it.

VERSE 18.

DEdicated to God by certaine Solemne rites and ceremonies. Hinc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the feast of dedication, Ioh. 10.22.

Much lesse should the latter bee ordained without bloud.

VERSE 19.

TO the Law: as God required, Exod. 24.8.

Every precept being spoken by Moses.

Some thinke that all the people are said to be sprinkled, because the twelve pillars representing the twelve tribes of Israel were sprinckled.

Others thinke, that some few of the elders were sprinckled in∣stead of all the rest. Or (all) may be put for a great part. In a man∣ner all of them were sprinckled.

VERSE 20.

YEt it was the bloud of heifers or of Goates: but it is called the bloud of the testament, because by it was signified Christ his bloud, which is the maker of the Testament: to this did our Saviour allude, Matth. 26.28. this is the bloud of the New Testament which was shed for you.

Beza translates it, that God hath commanded to you, as if it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but rather expound it, which God hath commanded, subaudi, to be carryed to you.

The bloud of Calves and goates sprinckled on the people in the time of the Law,* 1.241 was a figure of Christ's bloud sprinckled on our con∣sciences.

Object. Here wee may learne, say the Rhemists, that the Scrip∣ture containes not all necessary truths; when neither the place, to the which the Apostle alludeth, nor any other, doth mention halfe these ceremonies: but he had them by tradition.

Sol. I but all these are contained in the Scripture. The booke was sprinckled on the Altar, or at least with the respersion, that was cast on the people.

For the purple, wooll and hysop, Levit. 14.51. there is the water too.

Ribera sayes, all these are necessarily collected: for there could be no sprinckling without them.

Vnder the peace offerings, Exod. 24.5 are comprehended Goates, appointed to peace offerings, as wee may see, Levit. 3.12.

The meaning of these words is nothing else, but this is a sig∣nificant token of the bloud of the New Testament, that is to bee shed for your sins.

This bloud sprinckled on the people was a significant type and figure of the bloud of our Saviour Christ; whereby the New Testa∣ment is confirmed to us.

That was the bloud of Goates and Heifers; this of Christ the im∣maculate Lamb of God.

2. Moses was the sprinckler of that bloud: the Holy Ghost is the sprinckler of this.

3. That was sprinckled on the face or garments of the people: this on our hearts and consciences.

4. The aspertorium, the sprinckling sticke there was made of purple wooll and hysop: the aspertorium here is faith. With that doth the Spirit or God sprinckle on us the bloud of Christ.

5. That sprinckling did but sanctifie the outward man: this the hid man of the heart.

6. The force and power of that sprinckling lasted but a while: the efficacy of this sprinckling continueth for ever.

Therefore let us all be desirous of this sprinckling.

As the Woman of Samaria said, Lord give me of that water: So let us say, LORD sprinckle us with the bloud of CHRIST con∣tinually. It is a comfortable thing for a man to bee sprinckled with sweet water: it is a sweet smell and refreshes him: but nothing so sweete as the bloud of CHRIST sprinckled on our soules and con∣sciences by faith. Let us desire the Lord to sprinckle this bloud on us dayly more and more, that being washed with it wee may bee made fitt for the Holy Hierusalem, and remaine with Christ for ever and ever.

Hebrewes 9.21.

NOw followes an application of the rites and ceremonies belonging to the Tabernacle.* 1.242

1. A narration of them, Verse 21.22. 2. An accom∣modation of them. The rites are two.

1. The rite of consecration or sanctification, Lev. 16.14, 16. 8, 15, 18.* 1.243

2. The rite of purification: some by fire, some by water, Num. 31.23. In all things are comprehended also all persons.

An accommodation is made of these rites by the way of an antithesis or opposition: whereof there be foure members.

• 1. An application of the things, Verse 23.
• 2. Of the place, Verse 24.
• 3. Of the actions, Verse 25.26.
• 4. Of the use, Verse 27.28.

The things are applyed by way of opposition.

It was necessary,* 1.244 that the types of heavenly things should be purified with such externall things, for the purification of the flesh or outward man.

But, &c. The sacrifice of Christ is termed sacrifices in the plu∣rall number, and yet is but one; because the fruit and efficacy of it is derived unto many: So the wisedome of Christ is set forth by se∣ven eyes: his power by seven hornes, Apoc. 5.6. The Holy Ghost being but one spirit, it is called seven spirits, Apoc. 1.4.

The place is applyed by way of opposition.* 1.245 1. In respect of the nature that was made with hands; this without.

2. Of the use or end: there the High-Priest did appeare before the Arke and Mercy-seate, which were figures of Gods presence: here our High-Priest appeares before GOD immediately without fi∣gures, for us.

The third is an application of the action or service:* 1.246 the dis∣similitude whereof consisteth in three things.

1. There the High-Priest went often into the holy place: here our High-Priest went into heaven but once.

2. He went with other bloud: ours, with his owne bloud.

* 1.247And that he should goe but once with his owne bloud, he proveth, ab impossibili. If he should often have offered himselfe, he should of∣ten have suffered: but he cannot dye or suffer often: therefore hee cannot often offer up himselfe.

3. There the High-Priest by his sacrifice did signifie the expia∣tion of sins, that was to be accomplished: our High-Priest hath appea∣red to put away sin: which is amplified by the time when, and the instrument whereby.

* 1.248The 4^th. is the application of the use. The use of the Leviti∣call Priest-Hood was to shadow out our redemption to be wrought by Christ: the use of Christ's Priest-Hood is, to procure to us eternall happinesse.

Which is set forth by an antithesis betweene the common estate and condition of men, and the grace we have by Christ.

The common estate of men consisteth in two things.

1. In death: then in judgement. These happen to all, and can∣not be avoyded.

* 1.249Both members are applyed to Christ. 1. Death. 2. The judge∣ment: where Christ's second comming is described.

To mans once dying is opposed Christ's once dying; amplified by the finall cause. To the fearefull judgement to come is opposed the second comming or appearing of our Saviour Christ: amplified. 1. By the persons to whom hee shall appeare, with comfort. 2. By the manner how hee shall appeare, without sin: not only in himselfe but in his mem∣bers, in his body the Church; neither head nor body shall then have any sin in them. 3. By the end.

VERSE 21.

* 1.250THe consecration of the Tabernacle was with bloud. Where, 1. The sprinckler. 2. The things sprinckled. 3. Wherewith.

The sprinckler was Moses, which was Gods deputie: the things sprinckled were the Tabernacle and the vessells of ministration, that is, wherewith they did publikely serve and minister: that wherewith they were sprinkled was bloud.

At the first dedication of the Tabernacle, it was annointed with oyle: but afterwards, Levit. 8. it was sprinckled with bloud. The Al∣tar and all other ministring vessells: Aaron and his sons themselves were sprinckled with bloud.

All Christians are Gods Tabernacle, hee dwells in us as in a Ta∣bernacle and Temple: we are likewise Gods ministring vessells to serve him. Therefore wee must be sprinckled with the bloud of Christ Iesus, or else we cannot be consecrated as an holy people to the Lord.

Likewise: as well as he did the people and the booke.

VERSE 22.

THe second rite: no purgation could be made without bloud. Almost:) 1. A qualification. 2. An asseveration.

Saint Chrysostome and Theophylact referre it to the verb: all things are by the Law almost purged with bloud. Not wholly, but in part, almost: because the bloud of the beasts did but purge the flesh, not the heart and conscience. As Agrippa said to Paul, al∣most thou perswadest me to be a Christian.

But by the grammaticall construction it is rather to be referred to the noune 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Almost all things: for there were some things purged by water, some by fire, Num. 31.23.

But howsoever some things might be purified without bloud; yet there is no remission, namely of sins, without bloud.

Where then is the unbloudy sacrifice of the Masse? If there be no shedding of bloud in it (as they affirme, the bloudy sacrifice was on the Crosse, this of the Masse is unbloudy) then it cannot be propiti∣atory for sins, as they contend.

Bellar. lib. 1. de Missa. c. 27. hath three answers, or rather three cavills against this place.

1. The Apostle here speakes de sacrificijs veteris legis.

But, 1. Then hee would have used a verbe of the time past, rather than of the time present: hee would have said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

2. He cannot speake of the sacrifices of the Old Law, but he must needs have reference to CHRIST's sacrifice prefigured by them.

Secondly, sayes Bellarmine, this is not to bee understood, as if without actuall shedding of bloud there could bee no remission, but abs{que} virtute, without the power of shedding of bloud there can be no remission. Now the power of Christ's sacrifice on the Crosse is ap∣plyed to us in the Masse, and so by it we have remission of sins.

I but, First, the sacrifice of the Masse doth rather abolish the power of Christ's Sacrifice on the Crosse, then apply it to us: for if that were a full and perfect sacrifice for sinne; then there needs no other: the sacrifice of the Masse is a blasphemous sacrifice robbing Christ of his honour.

2. Here it is said; without bloud shedding, no remission: not, without the power of bloud shedding.

Bellar. saw hee should bee driven to this: therefore hee hath a third refuge. In the Masse there is shedding bloud. 1. Mysti∣cally, by a mysticall signification. 2. Really: for as the body of Christ is broken subspecie panis; so under the forme of Wine is his bloud shed.

But if CHRIST's bloud bee really shed so often as a Masse is said or sung, then CHRIST suffers often. Certainely a man

suffers, when his bloud is shed: but Verse 26. therefore in the Masse no shedding of bloud, and for that cause no remission of sins for the same.

2. Vnder the Vizzard (sub specie) they may cover any thing.

In the Masse there is no propitiatory sacrifice offered up, that's most certaine.

That doth plainely signifie to us, that if CHRIST's bloud had not been shed for us, we could never have had remission of sins. Then how are we beholden to the Lord Iesus? There is a base fellow in the land that hath committed high treason; he must needs dye un∣lesse the Kings Son shed his bloud for him. We were vile wretches, dust and ashes, Traitors and rebels against God. If the Son of God had not powred forth his bloud for us, we should have beene tormen∣ted in hell for ever. CHRIST hath bought us with his owne bloud! O the wonderfull love of CHRIST! remember, sayes Saint Peter, yee are redeemed from your old conversation, not with silver and gold: but with the precious bloud of Christ. O that the considerati∣on of this deere price were deepely imprinted in our hearts! Being washed from sinne in the bloud of CHRIST, shall wee tumble in the mire of sinne? Thou art washed from thy covetousnesse, pride, uncleannesse, drunkennesse with the bloud of CHRIST: and yet wilt thou wallow still in them? We are bought with a price, we are not our owne, wee are CHRIST's, hee hath deerely payd for us: therefore let us glorifie him in our spirits and bodies, which be his.

VERSE 23.

IT was therefore necessarie. 1. because God commanded it to be so. 2. Because it was meete they should by these ceremo∣nies be consecrated to God. 3. That they might the better sig∣nifie the things that were to come.

Patternes: such as did lively set before their eyes as by cer∣taine examples, the things to come.

Of things in the heavens, that is, of the Church in the time of the Gospell: that is called heaven, because the head of it is in hea∣ven: and their conversation is in heaven: the Church which is ter∣med the kingdome of heaven, should be purified with these, that is, with earthly things like to themselves. They were earthly, and they ought to bee purified with earthly things, the ashes of an Heifer, the bloud of Calves, Goates, &c.

But the heavenly things themselves, that be under the Gospell, which is a Gate and entrance into the kingdome of heaven, the Church in the time of the Gospell, the true Tabernacle and faith∣full Citizens of heaven, it was necessary that these should be purified with better sacrifices above these: namely with the sacrifice of Christ himselfe; else we could never have had any right to the kingdome of heaven.

Christ's one sacrifice is here called by the name of many; be∣cause it is compared with the many sacrifices in the Law, and oppo∣sed to them.

Not because there be many Masse-Sacrifices to represent this one sacrifice.

Here wee see how wee are advanced above them in the time of the Law: they had the patternes, wee the things patterned: they painted flowers; we the flowers themselves: they the shadowes; wee the body: they the picture; we the man: they the lineaments of the house; we the house it selfe. How are we beholden to God? happy are the eyes that see what we see! O that wee could walke wor∣thy of them!

Better.) No comparison betweene them: no more than be∣tweene the creatures and the Creator. What are Bulls, Goates, Calves to the Son of God, that hath offered himselfe for us?

VERSE 24.

THe Holy of Holies was a type of heaven.

Not made with the hands of Aholiab and Bezaleel.

Which were antitypes: as it were pictures in waxe, to re∣present this: a stampe of this.

Into heaven it selfe, whereof that was a type, Act. 1.11.

Manifestly and openly.

Not for a little while, to goe out againe, as the High-Priest did, when he had prayed and sacrificed for the people: but now and continually.

Not for himselfe, but for us. By the demonstration of his own sacred body, wherein hee hath suffered for us, to make intercession for us.

So long as Christ appeares in heaven for us, our sinnes cannot ap∣peare in the sight of God. Of themselves they cry up to heaven for vengeance: but Christ our Advocate and High-Priest is in heaven to answer for us. Indeed father they are grievous sinners: but here am I, which in my owne body have borne the burden of their sins.

In the Courts here on earth men have Advocates and Proctours that appeare for them. Christ our Advocate appeares in heaven for us: therefore wee neede not to feare. Who shall lay any thing to the charge of GODS elect? It is CHRIST that appeareth in heaven for us.

2. As hee is gone into heaven: so we shall one day bee in hea∣ven with him. In the time of the Law, the High-Priest went into the Sanctum Sanctorum: but hee could carry none of the people with him.

Our High-Priest will bring us all into the true Holy of Holies, the kingdome of heaven. Father,* 1.251 I will that they also whom thou hast given mee, be with me where I am. The fore-runner is gone before us,

and we shall follow after: hee himselfe hath told us that in his Fa∣thers house there be many mansions:* 1.252 and he is gone to prepare a place for us. What a dignity is this, that dust and ashes should sit in the hea∣venly place with CHRIST? Let this comfort us against all the crosses and calamities of this life. What though wee be sicke ma∣ny weekes together? What though wee bee pinched with poverty for a time in this world and with soares, as Lazarus? &c. all these one day shall have an end, and wee shall bee in heaven with Christ: have Palmes in our hands, Crownes on our heads, where all teares shall bee wiped from our eyes for ever.

VERSE 25.

HHimselfe, Hebr. 1.3.

Often: as the High-Priest offered often.

Every yeere: whereas Christ but once.

Other bloud: of Goates, Calves, &c.

Let us remember that which S^t. Peter telleth us: we are redeemed from our old conversation—wee are washed from our sins by the bloud of Christ: therefore let us not wallow like swine in the dunghill of sin againe.

VERSE 26.

BEcause there were sins in all ages of the world to bee done away.

CHRIST's death was prefigured from the beginning of the world: by the death of Abel, by the oblation of Isaac, by the sacrifice of many beasts in the time of the Law: yet hee suffered but once.

Now: not in the precedent or future time: but now, in the ful∣nesse of time, Gal. 4.4.

End of the world, 1 Cor. 10.11. 1 Ioh. 2.18. Hora. Though 1600 yeeres and moe are passed since: yet a thousand yeeres are but as a day with the Lord.

Hath he beene manifested, 1 Tim. 3.16. appeared in the nature of man truly, like to us in all things, sin only excepted.

To the abolishing, so as hereafter it shall bee of no force to ac∣cuse and condemne us, or to shut us out of heaven. There is sin still remaining in us, but the guilt and punishment thereof is put away: how? not by the sacrifice of a Lamb, Goate, Calfe, &c. but by the sacrifice of himselfe.

Why did not GOD send CHRIST at the beginning of the world?

1. Hee would have sicke man for a time to bee humbled with

the sight and feeling of his disease: that the Physitian might bee more welcome, when he came.

2. He would have the prophesies concerning Christ to bee ful∣filled, before he came.

A sharpe and evident knife to cut the throat of the Masse withall.

If CHRIST be offered up in the sacrifice of the Masse, then hee suffers at every Masse: for there can bee no offering of Christ without suffering: but he suffers not, even in the judgement of the Papists: neither Bellarmine nor any of them all can, though full of shifts, tell handsomely how to elude this argument: for here their unbloudy sacrifice hath a deadly wound. There can bee no oblati∣on of Christ without the suffering of Christ.

The world then is not eternall, as some Philosophers drea∣med: it had a beginning, and it shall have an end: onely GOD is without beginning and ending: for the Angels themselves had a beginning.

If the end of the world was in the time of CHRIST and of his Apostles, then now it must needs bee at an end: now it lyes a gasping, and is ready to yeeld up her breath, that day is at hand, when the world shall passe away with a noyse—Therefore why doe wee dote so much on the world? wilt thou sit feasting and ban∣quetting in a rotten house that is ready to fall on thy head? Such an house is the world: therefore rather hasten to bee out of it. The wicked are called the men of this world: wee that bee the faithfull are men of another world: ye are not of the world, sayes our SAVIOUR CHRIST:* 1.253 yet for all that wee are meere world∣lings, following the pleasures and profits of the world, seldome or never thinking of the joyes of the world to come. Who will serve a Master that is ready to dye? Such a one as cannot preferre thee? the world hath one foote already in the grave: therefore let us serve him no longer.

CHRIST hath not redeemed us by the bloud of a Calfe, Ram, Sheepe, &c. not with the sacrifice of an Angell, of his mother, or any Saint; but by the sacrifice of Himselfe: no other sacrifice could save us. Now as Christ in wonderfull love hath sa∣crificed Himselfe for us: so let us offer up our selves as an holy sacri∣fice to him.

VERSE 27.

* 1.254THe application of the use is set forth by an elegant antithesis betweene the cursed condition of men by nature, and the blessed condition of men by grace, through CHRIST IESUS.

The lamentable condition of men by nature is double.

1. They must all dye: then, there remaines a Iudgement for them.

* 1.255Vnto the common death of men is opposed the death of our Sa∣viour Christ, that taketh away the sins of the world. In regard whereof death cannot hurt the faithfull.

Vnto the fearefull judgment to come is opposed Christ's second comming, amplified by the persons to whom he shall come, by the manner how, and the end of his comming.

* 1.256Layd up in Gods secret Counsell.

* 1.257Why? for sin: at what time so ever thou eatest, thou shalt dye the death.

To all men. It, an indefinite proposition, is equivalent to an uni∣versall: Man that is borne of a woman is but of a short time, &c. that is, every man.

Object. 1 Cor. 15.51.

Sol. That change shall be instar mortis.

Object. 2. Lazarus dyed twise.

That was extraordinary: ordinarily men dye but once.

But after this the judgement: immediately, without delay.

1. The particular: then the generall.

Then there is no Purgatory: We have two purgatories in this life; the fire of affliction, and the bloud of Christ: then wee neede feare no purgatory after this life.

Here we see an appointment, a decree, a sentence: wherein foure circumstances are to be observed.

1. By whom this appointment is made: namely by God Al∣mighty: in whom there is not a shadow of turning, and which is able to bring that to passe, which he hath appointed. What I have written, I have written, said Pilat, and would not alter his writing: so what God hath appointed, hee hath appointed, and hee will accom∣plish it. Men are mutable; they appoint and disappoint: it is not so with God; hath he said it, and shall he not doe it? Therefore as sure as God is in heaven, this appointment shall stand. Who at any time hath resisted his will? who can breake his appointment?

2. What it is that is appointed? once to dye. What is death? properly to speake, it is a separation of the soule from the body. Man was made with two parts: the body of the dust of the ground; the soule breathed into him by God. Life is a conjunction of these

two: death is a separation of them. There is an improper death, which is a change of these two conjoyned still together, which shall happen to them that be alive at the day of judgment: but the Apostle here speaketh of the proper death.

2. There is an extraordinary dying, and an ordinary. Some have dyed twise, as Lazarus, and those that rose with Christ at his re∣surrection: but ordinarily it is appointed to all men once to dye. It is not appointed to all to be rich, wise, learned, but to dye.

3. Why was this appointment made? because of sin, Rom. 5.12. at what time thou eatest, thou shalt dye the death. Sinne is the cause of death. Then why should wee bee in love with sin? Wee shunne poyson, because it will kill us, drunkennesse, adultery, swearing and other sins brought death into the world: therefore let them be hated by us. Why are wee afraid of the plague? because it will kill us. Sinne will kill both soule and body: therefore let us all bee afraid to sinne.

4. The persons to whom this appointment is made, to men: to all men.

There is no man living but shall see death: it is appointed to Kings to dye: to Dukes, Earles, Lords, Knights, Gentlemen, Merchants, Clo∣thiers, Husbandmen, to high and low, rich and poore, learned and unlearned. It is appointed to the Ministers to dye, and to the people: to the Master, and servant: to the Husband, and to the Wife. We read of a Woman that had seven Husbands, they all dyed, and in the end the Woman dyed also. None can avoid the stroake of death: the Physitions that cure others, at the length dye: contra vim mortis non est medicamen in hortis: the godly dye; good Wo∣men bring forth with sorrow as well as bad: so good men and wo∣men dye, as well as bad: as the faithfull are sicke as well as the un∣faithfull; so also they dye as well as others.

Oh that this were carefully remembred by us, and that wee would lay it close to our hearts! We see our neighbours, Towns∣men, one or other almost everyday carryed to the earth; yet wee lay it not to heart: it workes not in us a death to sin: we follow the world with such earnestnesse, as if we should never leave the world. Let us so live that wee may dye in the LORD IESUS, rise againe and live with him for ever. When or where we shall dye, wee can∣not tell, that is in Gods hands: but this is most certaine, wee shall dye, quocun{que} te verteris, incerta omnia; sola mors certa. In all other things we may use a fortè: fortè eris Dives, fortè habebis liberos: but when wee speake of death, we may put fortè under our girdles, and say, certè morieris.

If any should aske a reason why the godly should dye, seeing CHRIST hath dyed for them? the answer is easie: because CHRIST dyed to free them from death eternall, not from the corporall death, which is imposed upon all, because all have sinned: Christ hath taken away the curse of the corporall death, but not death it selfe: cogitur non obesse, sed non abesse: wee are all sinners,

therefore we must all dye. Let us bee carefull to feare God while wee bee alive, that wee may not greatly feare death, whensoever he shall come.

Death is a bitter cup: all of us in some sort feare to drink of it. CHRIST feared it: & non est fortior miles quàm Imperator: wee feare it, as it is a dissolution of nature: but let us not feare it af∣ter a slavish manner. Take this sugar to sweeten this bitter Cup withall.

1. CHRIST hath taken away the sting of it, 1 Cor. 18.57. thankes bee to God which giveth us the victorie through our Lord Iesus Christ.

Death is a great Goliah, yet stripped of his armour: as a roa∣ring Lion, yet without jawes or pawes▪ as an hissing Serpent, yet without a sting: the sting of death is sinne. Christ hath taken away the sins of the world. In his owne body upon the tree he hath borne the sinnes of us all: therefore let us not feare death.

2. It is but a sleepe. Lord, if hee sleepe, then shall hee doe well enough.

Men are refreshed after sleepe: so we after death.

Apoc. 3.14, 13. There bee two benefits which wee shall re∣ceive by death.

* 1.2581. Wee shall rest from our labours. Here wee are like Noahs Dove, wee can finde no rest either day or night: wee shall rest from the workes of our calling. Now indeed, wee are early up in the morning, sit up late at night, and eate the bread of carefulnesse, all the day long, but then wee shall rest from that toiling and moi∣ling: wee shall rest from the workes of piety and Religion. All that wee shall doe then, will bee to sing Hallelujahs to our blessed redeemer. Wee shall rest from sinne: wee shall no longer cry out like tyred Porters:* 1.259 Oh wretched man that I am, who shall deliver mee from this body of death? We shall rest from all miseries and sicknes∣ses, cry out no more, my head, my head, nor complaine of troubles in our selves, Wives, Children or servants.

Wee shall rest from weaknesses and infirmities. Now wee eate, drinke, sleepe, &c. but then wee shall eate of the tree of life, which is in the midst of the Paradise of God, and never hunger or thirst any more.

2. Their workes follow them: our labour is not in vaine in the Lord. The almes of Cornelius, the garments of Dorcas, the Cen∣turions Synagogue, a Cup of cold water given in CHRIST's name shall be rewarded: so that we may sing like a Swanne before our death, as S^t. Paul did, 2 Tim. 4.8. henceforth there is layd up for mee a Crowne of righteousnesse, which the Lord the righteous Iudge shall give mee at that day: and not to me only, but unto them also that love his appearing.

4. Comfort against death is a glorious resurrection, Iob 19.25, 26.27. Phil. 3. ult. Our vile bodies shall bee changed, and made like unto Christ's glorious body. Our bodies putrifie in the earth: yet

there is not an end of them. We have praeludia in the Old and New Testament: the Widow of Sareptas Son raysed up by Elias, the Sonne of the Shunamitish Woman by Elisha. In the New Testa∣ment Christ raised up three; the one in domo, Iairus daughter: the other in feretro, on the Beare, the Widdowes Sonne of Naim; the third in Sepulchro, that was Lazarus which had lyen foure dayes and began to stincke; all which are pledges of our resurrection. The same God, that raised them up, will raise us up at the last day.

Death goes not alone, there is one that followes her, and that is judgement.

Iudgement: either of absolution for the godly: come yee blessed of my Father; or of condemnation for the wicked, goe yee cursed into, &c.

If there were no judgement after death, the godly of all others were most miserable: and if no judgement, the ungodly were the happiest men.

But let us know that after death comes a judgement, one way or other, salvation or damnation.* 1.260 We must all appeare before the judgment seate of Christ, &c. The drunkard must give an account of his drun∣kennesse: the covetous man how he hath imployed his riches: we must give an account of our oppressions, thefts secret or open: of our negligent comming to Church and contempt of the Word of God. Let this cause us with a narrow eye to looke into our lives, let us judge our selves in this world, that wee bee not condemned hereaf∣ter. Yet there bee a number in the Church that thinke it a scare Crow, and make a mocke at this judgement, as the Athenians did at the resurrection, Acts 17.32. they will believe the Assizes at Bury and in other places, but count this a tale of a tub. Felix though a wicked man, trembled at it. Let us all tremble at the naming of this judgement. Let it be a meanes to pull us from sin, and to make our peace with God in this world, that we may stand without trembling before the Sonne of man.

Iudgment followes upon the neck of death: either come thou bles∣sed, or goe thou cursed. The good thiefe the same day he dyed, was with Christ in Paradise; that was his judgment, the rich man, the same day he dyed, was in hell in torments, that was his judgement.

Wherefore, whilest wee have time, let us repent; while God giveth us a breathing time on the face of the earth: for when death commeth, it is too late: then there is no mercy, but judgement to be expected. While we be alive, Christ knocketh at the doore of our hearts with the hammer of his Word: if we will open to him, he will sup with us, and we shall sup with him in the kingdome of glo∣ry: but if now we shut him out, and will not suffer him to enter, he will shut us out, and though we cry Lord, Lord, with the foolish Vir∣gins, he will not open to us.

VERSE 28.

AT the which offering he dyed.

To take away; not existentiam peccati: but reatum, dominium, & paenam.

Of many, Matth. 26.28. he dyed for all sufficienter.

What is CHRIST dead and gone? then wee shall never see him againe?

Yes: he shall appeare in the heavens with his mighty Angels.

Without sinne. Why, the first time he appeared without sinne? for He knew no sinne.

I but then hee came with his fraile body to offer up for sinne, Verse 26.

Now he shall appeare with no more sacrifice for sinne. Then he came as a Lamb to be slaine for sin: now as a King and a Lion. Then he came as a Priest with a sacrifice to offer: now as a Iudge to sit on the Throne.

To the salvation of the godly, but to the damnation of wicked and reprobate men.

Here is another argument against the Masse. Men may as well dye often, ordinarily, as Christ be offered up often. As this is an un∣moveable truth, that a man ordinarily dies but once: So this is a firme position in Divinity, that CHRIST can be but once offered properly.

But to whom shall the day of Iudgement be comfortable? to them that are weary of the loade of sin, and looke for their delive∣rer,* 1.261 Phil. 3.20. Tit. 2.13. 2 Pet. 3.12. The mother of Sisera looked out at a window for the comming of her Sonne: So we, the spiritu∣all mother, brethren and sisters of Christ, must looke out at the win∣dow of our hearts for him.

A Woman lookes for her Husband: and we look to our mo∣ney, our Sheepe and Oxen, but we looke not for Christ. It is to be feared, if he were a comming, we would entreat him to tarry still and say with the devills, why art thou come to torment us before the time? hee is our deliverer, let us looke for him, as faithfull servants for their masters, and say; come LORD IESU, come quickly.

The second comming of CHRIST is here notably described.

• 1. He shall come potenter, because it is said, he shall appeare.
• 2. Innocenter, without sinne.
• 3. Finaliter, to them that looke for him.
• 4. Vtiliter, to salvation.

He shall appeare to all, yea even to them, that looke not for him: they that have pierced him, shall see him: he shall appeare to Iudas, that for thirty peeces betrayed him: to the Pharises that burned in hatred against him to the death, and would not be satisfied but with

his bloud, crying out with full mouth and would have no nay, cru∣cifie him: to the Souldier that thrust him through with a speare: he shall appeare to abhominable murderers, to beastly drunkards, to impure adulterers and adulteresses, that have grieved him with their sins, and dyed in them without repentance: but it shall be to dam∣nation, goe yee cursed into everlasting fire. So that as soone as they begin to peepe out of their graves, they shall howle and cry, ô yee hills and rockes fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb.

But to them that looke for him, that love his appearing, that say in their hearts with them in the Revelation, Come Lord Iesu, come quick∣ly, he shall appeare to salvation: So that they shall lift up their heads, because their salvation is at hand: he that commeth is their friend, el∣der brother, Husband, Head, Saviour, therefore they neede not to feare his comming: they shall meete Christ in the ayre, be translated with him into the kingdome of glory, and remaine with him in un∣speakable happinesse for evermore. Wherefore let us all bee in the number of them that looke for his comming: be yee like to servants, sayes Christ, that wayte for their Master. As the daughter of Iepthe looked for her fathers comming, went forth with Timbrels and daunces to meete him: so let us joyfully look for Christ's comming, the father that hath created us, the SAVIOUR that hath redee∣med us. Shall not the Wife look for the comming of her Husband, if he be gone into Spaine or a farre Country? Shall not one bro∣ther looke for the comming of another? Iesus Christ is our Husband, our elder brother: therefore let us looke for him. The Saints in S^t. Pauls time looked for his comming: and shall not wee now? all the signes of his comming are past, which may be as warning pie∣ces to us: the Gospell hath beene preached over all the world, ru∣mours of wars, therefore why should we not look for his comming?

Especially his comming to our particular death may bee looked for every moment of an houre. I am now old, said Isaac, yet know I not the day of my death. So may every one of us say. Absalom was a young man: yet hanged by the haire of his head, and shot to death by Ioab. Nabal a rich man, over night merry with wine, in the morning as dead as a stone. Valentinian the Emperour, when sitting in his Consistory, he rayled on the Sarmatians, an issue of bloud burst out of his body, and he dyed immediately. We are now strong, healthfull, and lusty, God be praised for it; yet the axe of death may cut us off ere wee be aware. Wherefore let us looke for Christ's comming generall or particular, that whensoever hee shall come, wee may enter with him into the wedding chamber of the kingdome of heaven, there to remaine with him for evermore.

CHAP. 10.

* 1.262BEfore, we had a dissimilitude betweene the two High Priests: now hee prosequutes the difference betweene the Law and CHRIST.

1. A consummation of the Priest-hood of Christ, to Verse 19.

2. An exhortation to constancy, inferred thereupon.

In the consummation, 1. An antithesis betweene the legall sa∣crifices and Christ's, in the ten former Verses.

2. An opposition betweene the Priests of the Law and our Sa∣viour Christ, ab 11. to 19.

The Antithesis betweene the legall sacrifices and Christ's hath two branches:

• 1. Is the weaknesse of the legall sacrifices, in the foure first Verses.
• 2. The power and efficacy of Christ's sacrifice, à 5. to 11.

The weakenesse of the legall sacrifices is set downe in this [analysis 1] axiome: that they could not take away sin and sanctifie them, that offered them; which is confirmed by foure arguments.

1. From the nature of the Law: that, which was but a sha∣dow of the remission of sinnes and other good things to bee pro∣cured by CHRIST, could not take away sin: the Law was but a shadow, &c. Ergo.

2. From the often repetition of them. If the legall sacrifices [analysis 2] could have taken away sin, purge the consciences of them that of∣fered them, from the guilt of sin, then there needed not such a fre∣quent iteration of them: but they were often iterated: ergo.

From the use of them. They that can onely put men in re∣membrance [analysis 3] that they be sinners, cannot take away sin: he that puts me in minde, that I am in debt, doth not discharge me of my debt: but these did put men in remembrance of their sins, ergo.

From the vility and basenesse of them: there Bulls, and [analysis 4] Goates, and such like beasts were offered: now it is impossible, that the bloud of such creatures should take away sin: ergo, they were not able to doe it.

The power of Christ's sacrifice is confirmed by a testimony [analysis 5] out of the Psalme; where there is, 1. An allegation of the testimo∣ny to Verse 8. 2. An explication of it, Verses 8.9, 10.

In the testimony alleadged there be two things.

1. CHRIST's calling to the offering up of this sacrifice, Verse 5.6.

2. His promptnesse and readinesse to exequute that calling Verse 7.

In his calling two circumstances. 1. The time when 2. The reason why: the time was at his comming into the world, Gal. 4.4. The reason is taken from the rejection of the legall sa∣crifices.

Which is amplified by a repetition of those rejected sacrifices. [analysis 6]

His readinesse to execute his calling appeares by the offering of his service to God the Father: which is illustrated by the manner of [analysis 7] it, the impulsive cause, and the end thereof.

The manner, loe I come: the impulsive cause was the ful∣filling of the Scripture, which had written of him before: the end, to doe thy will.

The interpretation containeth two things. [analysis 8, & 9.]

1. The collection of an argument out of it, Ver. 8. and 9. that hath two branches.

1. The abolishing of the legall sacrifices. 2. The establishing of Christ's.

2. A comfortable consequent ensuing thereupon, Verse 10.

The collection of the argument is taken from the order used by the Psalmist, who upon the insufficiency of the legall sacrifices, con∣cludeth the necessity of Christ his sacrifice.

These being premised, and God professing that he takes no plea∣sure in them, then commeth our Saviour with an offering of the sa∣crifice of his owne body.

Then followeth the consequent.* 1.263 [analysis 10]

The second Antithesis is betweene the Priests of the Law and Christ. [analysis 11]

Where, 1. The opposition, to Verse 15.

2. A confirmation of it, to the 19.

The opposition hath two members.

1. The order and manner of the Priests of the Law.

2. The order and manner of our Priest in the time of the Gospell.

1. For number, they were many for their office, they stood ministring every day. 3. For the sacrifices, they offered alwayes the same, and that often. 4. For the inability or insufficiency of them, they could not take away sinne.

The manner of our Priest.

• 1. He is but one, whereas they were many. [analysis 12]
• 2. His sacrifice was but one, and that once offered, Verse 10.
• 3. His was propitiatory for sinnes, whereas theirs were not.
• 4. Hee sitteth as Lord, he stands not as a servant, as they did: and hee sits not on an altar on earth, but at the right hand of God in heaven.

The which glorious sitting of his, is first amplified by an effect an expectation of his friends to come to him, for whom he dyed, [analysis 15] and the overthrow of his enemies.

Then it is ratified by a reason, taken from the power and vertue [analysis 14]

of his sacrifice. If by that one offering, which hee made on earth, before his Ascension into heaven, he hath perfected his for ever, then he may well continue in heaven still at the right hand of GOD: but, &c. Ergo.

[analysis 15] This opposition is confirmed by a divine testimony out of the Prophet Ieremie.

Where, 1. An allegation of it.

2. A ratiocination or reasoning thereupon.

In the allegation. 1. The Author.

[analysis 16, & 17.] Then the matter.

[analysis 18] From whence he deduces this reason concluding the efficacy of Christ's Priest-hood and sacrifice.

If remission of sins be fully procured and obtained by the one sacrifice of Christ in the New Testament once offered, then there is no more oblation for sin: but, &c. as appeareth by the testimony afore cited: ergo, the latter.

An exhortation to holinesse of life is deduced upon the former doctrine.

The former part of the Epistle hath beene doctrinall, delive∣ring many excellent poynts of doctrine concerning the person and offices of our Saviour Christ.

In his Priest-hood he hath beene more ample, because greatest controversies were moved about it. The latter part of the Epistle is morall, shewing what use we are to make of the former doctrine, to Verse. 20. cap. 13.

In this exhortation. 1. A generall proposition comprehen∣ding summarily in it all things belonging to a Christian, à 19. to 32. 2. A particular unfolding of it.

In the generall proposition. 1. The substance of the exhor∣tation, to 26. 2. The necessity of it, à 26. to 32.

In the substance, 1. The foundation, whereupon it is built, 19.20, 21.

2. The matter, whereunto wee are exhorted. The foundati∣on, whereupon it is built, is the consideration of many singular benefits, which wee reape by CHRIST: they are in number three.

[analysis 19] 1. The opening of the Sanctuary of heaven to us: which is illustrated, 1. By the key, whereby it is opened, the bloud of Iesus. 2. By the manner of entring into it, not with feare and trembling, quaking and shaking, but with boldnesse.

2. By the way that leadeth to that Sanctuary, the sacred body [analysis 20] of our Saviour Christ: wherein he made satisfaction to the wrath of God for our sins.

Which is described.

• 1. By a similitude.
• 2. By the author and consecrator of that way.
• 3. By the qualities of the way.

3. It is illustrated by the guide and leader to conduct us in that

way, which is set forth by his office, by his greatnesse, by his supe∣riority and authority.

The matter of the exhortation, which is a generall drawing neere to God, amplified by the manner of it, not so much with the [analysis 22] outward man, as with the hid man of the heart: not with a false, but with a true heart.

2. The particular duties or vertues wherewith we must draw neere to him, which are foure.

1. Faith. 2. Hope. 3. Love. 4. Christian exercises for the pre∣servation of love.

Of these he entreateth afterwards. Of Faith, Chap. 11. Of Hope, Chap. 12. Of Love with the exercises thereof, Chap. 13.

Faith is illustrated.

1. By the propriety thereof, which is a full assurance.

2. By an effect, which it engendreth, which is the comfort of a good conscience: as they in the time of the Law were sprinckled with the bloud of beasts, Exod. 24.8. So being justified by faith, our hearts are sprinckled with the bloud of Christ, whereby being pur∣ged from all our sins, we are delivered from an evill accusing consci∣ence, and have peace with God.

The second vertue is hope: the profession whereof is stoutly to [analysis 23] be kept and maintained by us. The which keeping is,

1. Amplified by the efficient cause thereof, which is the washing of us with the pure water of the Spirit, whereby we are made fit to make and hold this profession.

2. By the manner, how it is to be kept: without wavering.

3. By a reason to excite us to the keeping of it, taken from the nature of God, the pillar, on whom our hope leaneth. If God bee faithfull, that hath promised eternall life to us, which wee hope for, then let us keepe the profession of it: but God is faithfull, that hath pro∣mised eternall life to us, which we hope for: ergo, let us keepe the profession of it.

The third is love: whereunto we are to provoke one another.

1. Love is commended to us. 2. A breake-necke of love is re∣moved, [analysis 24] V. 25. The vertue of love is amplified. 1. By an antecedent, that must goe before it, the considering one of another: and by a con∣sequent, that necessarily followeth love, which is good workes.

The exercises for the preservation of love are two.

1. A reverend estimation of Christian assemblies, a notable [analysis 25] nurse of love: which is set forth by the contrary.

And from that he dissuadeth us by the example of some in his time, which is to be avoided by us.

2. A mutuall exhorting one of another: whereunto he spurreth us by a consideration of the neerenesse of the day of judgment: con∣firmed by their owne testimony.

If the day of Iudgement bee at hand, wherein wee must give ac∣count, how wee have behaved our selves in this present life; what soules we have wonne by our diligent exhorting one of anothor, and

what we have lost by the neglect of that duty; then let us careful∣ly exhort one another. But the first is true, as you all see: there∣fore let the latter be practised by us.

[analysis 26] The necessity of the exhortation, depending upon the wofull destruction of them, that contemne it. If they, that despise this ex∣hortation, forsaking the fellowship of the faithfull, and setting light by the blessed sacrifice of our High-Priest, shall drinke deepely of the Cup of Gods vengeance; then it behooveth us all to regard it: but they, &c. Ergo.

In this we have two things.

• 1. A demonstration of their lamentable end, Ver. 26.27.
• 2. A confirmation of it.

In the demonstration of their lamentable end. 1. Their sinne: then their punishment. Their sin is set forth. 1. By the nature of it: it is a willing sinning. 2. By the time when it is committed, after the receipt of the knowledge of the truth.

Their punishment is described, 1. By a substraction of the re∣medy against sin, there remaines no more sacrifice for it.

[analysis 27] 2. By a position of the grievous punishment it selfe, which is a fearefull expectation, of two things: of judgement, as of the ante∣cedent; of fire, as of the consequent; described by the quality of it, and by an effect of devouring: whom? the adversaries of Christ, for they are the fewell of this fire.

[analysis 28] The confirmation of it, by two arguments.

1. A Minori; if they that despise Moses Law, dye without mercie; much more they that despise Christ's Law: but the one: ergo, the other.

Where, 1. The protasis of the comparison, shewing what be∣fell to the former.

2. The apodosis, what shall befall the latter.

In the protasis, 1. The fault. 2. The punishment.

The fault is a despising; not every transgressing of Moses Law.

The punishment is death: amplified by the severity of it, with∣out mercy: and the equity of it, because the party is condemned by two or three witnesses.

In the apodosis there is an inversion of these two.

[analysis 29] 1. The grievousnesse of the punishment, which in all equity must exceed the other, in as much as Christ is greater than Moses, the Lord and master of the house, then a servant in the house.

2. The haynousnes of the sin, in respect of two most glorious and worthy persons contemned by them; God the Son, and God the Holy Ghost.

In the Sonne there be two speciall things; the mysterie of his incarnation; for that they tread under foote the Son of God, which was God manifested in the flesh, 1 Tim. 3.16. the Saviour and redeemer of the world.

The mystery of his passion; for that they count the bloud of the Testament an unholy thing. Which ingratitude is amplified by a be∣nefit bestowed on them: though they had beene sanctified by that bloud.

For the Holy Ghost is the instructor and comforter of the Church; that reveales the will of God to men. They despise the spi∣rit of grace: therefore they are worthy of sore punishment.

VERSE 1.

THe ceremoniall Law, not the morall: that containeth sub∣stantiall dutyes: that sheweth sin to us, but is no shadow of any thing in Christ to come.

A dark, an obscure delineation

Of Iesus Christ, and all his benefits, of justification, sanctifica∣tion and redemption purchased by him: bonagratiae & gloriae.

A lively picture of them, as we have in the time of the Gos∣pell, wherein Christ is painted out and crucified before our eyes.

A shadow is a resemblance of a body: utrum{que} repraesentat: umbra in communi, imago in particulari. When yee see a shadow, yee may truly say, there is a body, yet it is but a generall resemblance of a body. 1. A shadow cannot fight. 2. Not eate. 3. Not speake. 4. Not walke, but accidentally. Yee cannot perceive in a shadow the distinct parts and members of a body, the eyes, the face, hands, armes, feete, &c. only the shadow tells you there is a body: but an image hath the whole lineaments and proportion of the body in it. In it ye may behold the severall parts and dimensions of the body: So in the Law they had a sight of Christ, yet it was darkely in a sha∣dow. Wee have the very expresse forme and image of Christ with all his benefits: they had Christ in an obscure picture drawne at the first in darke lines: wee have him as in a lively picture graced with most lightsome and excellent colours. Abraham saw the day of Christ, and was glad: yet hee saw him a farre off, and at a little cre∣vis: we see the sunne of righteousnesse cleerely shining before our eyes: they saw him as in a winter day: we see him in a bright sum∣mers day.* 1.264 Blessed are the eyes that see, that which we see: for Kings and Prophets have desired to see those things which wee see, and have not seene them.

The Law did shadow out Christ; by whom wee are justified and redeemed from our sins: it did not justifie and redeeme us.

The same specie, though not numero: the same in substance, as Goates, Sheep, Heifers, &c. and offered up alwayes with the same rites and ceremonies: they offered them up regulariter; the same ac∣cording to the Law, frequenter, indesinenter, yet inefficaciter.

Never: though they bee iterated ten thousand times, &c. no hope of salvation by the sacrifices of the Law.

They: the Priests immediately, and all the people mediately by the hands of the Priest.

Yeerely: hee seemes to allude especially to that sacrifice which the High-Priest offered yeerely for all Israel, when he went into the Sanctum Sanctorum: that of all others was most solemne, for him∣selfe, his household, and the whole land, Levit. 16.

Sanctifie: the heart or conscience. Though they might give them an outward kinde of sanctification. Or perfect, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: the Word, Sacraments, prayer, cannot perfect: no perfection till wee come to heaven.

That came to it. As Schollers to the Master, to be taught and di∣rected by it.

Whereas all that come to CHRIST by faith, obtaine true Sanctification, Hebrewes 7.25. salvation is not by the Law, but by Iesus Christ.

But herein is condemnation, sayes Christ, light is come into the world, but men love darkenesse more than light. Wee live in wonder∣full light: yet the workes of darkenesse are too rise among us: drunkennesse, envy, strife, emulations, &c. A great number of us are in the Pharisees case: are we also blind? Christ said to them: if ye were blind, ye should have no sin: but now ye say, we see: therefore your sinne remaineth. We see much, yet we practise little: therefore our sins multiplyed by us in this great light, shall testifie against us at the latter day.

I feare me this sentence may be inverted: the godly in time of the Law had the substance, and we have the shadow: there is almost nothing but shadowes among us. A shadow of knowledge, of zeale, love, holinesse; wee have a forme of godlinesse, but deny the power thereof. Therefore as we live in greater light, so let our light shine before men, that they seeing our good workes— we and they may glorifie our Father in this life, and bee glorified of him in the life to come.

Our Sacraments may sanctifie us instrumentally: they may be as instruments whereby God conveyeth Sanctification to us. In re∣spect whereof Baptisme is called the washing of the new birth: they may sanctifie us significantly, as signes of our sanctification, nay as seales of it; but they cannot sanctifie us as principall efficient cau∣ses of our Sanctification. Now it is CHRIST alone, that thus sanctifieth us, and clenseth us from all our sinnes: for this cause san∣ctifie I my selfe.* 1.265 Hee is the onely fountaine of our sanctification: neither the sacrifices in the Law, nor our Sacraments in the time of the Gospell can (in this sense) procure to us the sanctification of our soules, that wee may be fit for the heavenly Hierusalem.

VERSE 2.

SOme coppies have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—make it an interrogation: yet it is better to read it affirmatively: otherwise they should have ceased to have beene offered.

Once purged: from the guilt and punishment of sinne.

Should no more be pricked in conscience for their sins, their consciences accusing them, and drawing them before the tribunall of Gods justice for their sins. If a medicine have once throughly cured a man, it needs not againe be ministred to the man. So if the ceremoniall Law with her sacrifices had healed the people of their sins, those sacrifices might have ceased to bee offered: but they were offered every yeare: therefore they did not purge them from their sinnes.

The often iteration of those sacrifices shewed their inability to take away sin.

If the sacrifice of Christ once offered on the Crosse have purged us from all sinne, then Christ must be no more offered: but the sacri∣fice of Christ once offered on the Crosse hath purged us from all sinne, which the Papists deny not. Therefore Christ is no more to be offe∣red, as they say he is, in the sacrifice of the Masse.

The Iesuites affirme that the Apostle here strikes at the legall sacrifices: but not at the sacrifice of holy Church. I but with one stroake hee woundeth them both. The repetition of a sacrifice ar∣gues the weakenesse and debility of it: for if it have once aboli∣shed sinne, it needs not bee repeated againe. CHRIST by his sacrifice on the Crosse hath taken away the sins of the world: there∣fore Christ is not to be offered up any kinde of way, neither bloudily, nor unbloudily to expiate sin.

There is a conscience in every man, that keepeth a register of all his sins. It is scientia cum alia scientia. There is a generall know∣ledge of the Law written in the hearts of us all, and conscience is a particular application of it to our selves. As for example, the Law of God sayes, Whoremongers and Adulterers God will judge.

My conscience sayes to mee, if I be guilty of that sinne, thou art an Adulterer, thou hast had thy Queanes in many corners: there∣fore God will judge thee: this is conscience which setteth our sins in order before us.

For the better unfolding of it, we know that there be sundry kindes of consciences.

1. There is an erring conscience, a blind conscience: as was in them that thought they did God good service,* 1.266 when they killed the Children of God. Such a conscience was in Paul before his conversion, for the which hee was grieved afterwards: when the eyes of their minde come but once to bee opened, then their conscience will accuse them for it.

2. There is a sleeping conscience. A man knowes the will of God, yet his conscience being a sleepe for a time,* 1.267 he lyes snorting in the bed of sinne. So did David in his sin of numbring the people: but his conscience awoke at the length, and his heart smote him for it. A man may lye sleeping in covetousnesse, drunkennesse, adultery, and God at the length awaken him out of that sleepe, which is good for him.

3. There is a seared conscience: such as was in them, 1 Tim. 4.2. when men are past feeling and hardned in their sins. Custome be∣comes another nature. They are so accustomed to drinking, who∣ring, oppressing, and deceiving of their neighbours, as that they thinke those to be no sins. Their consciences never checke them for them. These are in the ready way to Hell.

4. There is an accusing conscience, which is as a scolding queane in the house of a mans heart, and will never suffer him to bee quiet day nor night. They are like the raging Sea, continually foaming. In that case were they, that went out of the Temple one by one, being convicted of their owne consciences.* 1.268 Such a conscience had Iudas, when he cryed, I have sinned in betraying innocent bloud. This may prove a tragedy both in the end, and in the beginning too, as it did in him, and it may end with a comedy in Gods Children. It may lead some to hell, and for others, it may bee the way to heaven. Mordeat nunc, ut moriatur—It is better for us that this Worme gnaw on us here to the vexation of our hearts for a while, then gnaw on us eternally hereafter.

This accusing conscience more or lesse wee shall have in this world at one time or other: they that fall into grosse sins and yet never feele a hell in their consciences in this life, shall never finde an heaven in the life to come. Therefore it was well said of one be∣ing demanded which was the way to heaven: hell, sayes he. For if thou goest not by hell, thou wilt never get to heaven.

3. There is an excusing and cleering conscience. When the bookes are cleered betweene GOD and us. A debter is cleered when the booke of his Creditour is crossed: so our consciences are quiet, when our sins are out of Gods booke, then we shall have no more conscience of sin. This could not be effected by the sacrifices in the time of the Law: neither can it bee obtained by any thing that we can doe in the time of the Gospell. It is neither our comming to Church, nor hearing of Sermons, (though these bee good things) not our prayers, fastings, almes deeds, receiving of Communions: noe, though wee should give our bodies to be burnt. These are excellent du∣ties; yet these cannot acquit our consciences of sinne: for when wee have done all, we are unprofitable servants, and we sinne in our best acti∣ons. The only way to come to a quiet, and excusing conscience, is the application of Christ's merits to our selves:* 1.269 being justified by faith we have peace with God.

If wee have laid hold on CHRIST by a lively faith, wee may take up that song: death, where is thy sting? &c. Therefore

let us repent, and then entreat the Lord to assure our consciences that CHRIST hath dyed for all our sinnes, and then wee shall have no more conscience of sins. So we shall sing for joy, when wee lye on our death beds, and shall stand without trembling before God in the life to come.

VERSE 3.

BVt the offerers of them have still conscience of sinne.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Not onely of their present sins, but of their sinnes past too. All of them doe lye as a loade still on their consciences, whereof the yeerely sacrifice by the High-Priest putteth them in minde, Levit. 16.21.

As they in the time of the Law had many sacrifices to put them in remembrance of sinne: so wee in the time of the Gospell have many remembrancers of sinne. Sundry Monitours to admonish us that we be sinners. The Raine-bow may be a remembrance of sin to us, that the world was once drowned for sinne, and that it might be so still, but for the goodnesse and mercy of God. Baptisme dai∣ly ministred in the Church putteth us in minde of sinne: for if we were not sinners, we needed not to be baptized. The Lords Supper puts us in minde of sinne: doe this in remembrance of me, that my body was broken for you and my bloud shed for you on the Crosse. The immoderate showers that come oft in harvest, and de∣prive us of the fruits of the earth, may put us in minde of sin: for they bee our sinnes that keepe good things from us. Our moyling and toyling for the sustentation of our selves with much care and wearisome labour: for if we had not sinned, it shold not have bin so. The sicknesses and diseases that bee among us, terrible agewes that bring men to deaths doore, and continue with them many weekes together: the plague and pestilence that hath raged among us, swept many, thousands away, and in a manner consumed some Townes, &c. the death of so many of our brethren and sisters con∣tinually before our eyes, &c. may put us in minde of sin, for if we had not sinned, wee should not have dyed. There bee a number of things to put us in minde of sinne: but there is nothing that can take away sinne, but Iesus Christ, the Lamb of God that taketh away the sins of the world. All these should humble us, and make us to knocke on our breasts with the poore Publican, and say, ô God bee mercifull to us sinners. Therefore let us all flye to this heavenly Phy∣sition for the curing of us.

VERSE 4.

HE doth not say, it is an unlikely thing, hard or difficult, but unpossible.

1. God that is offended by sin, and to be reconciled to us, is a Spirit: Bulls and Goats are fleshly things, Psal. 50.13.

2. God is most holy, just and righteous: there is no holinesse in Bulls and Goates.

3. Man is a farre more glorious creature, then Bulls and Goates: created after Gods own Image, endewed with reason and understan∣ding, yet the bloud of the wisest and holiest men in the world could not make satisfaction for sinne, much lesse can the bloud of Bulls and Goates.

Yee are more worth than many Sparrowes: so we are more worth than many Bulls and Goates.

4. The Angels in heaven cannot take away sinne: much lesse Bulls and Goates.

5. As man had sinned: so the bloud of man must bee powred out for the sin of man: yea, the bloud of such a man as knew no sin. A sinner cannot satisfie for sinners: therefore it became us to have such a High-Priest, as was separated from sinners. Neither was he to be a meere man, but God and man: the power of man is finite, the power of God is infinite. Therefore hee that delivered us from sinne, offered up himselfe by his eternall Deity. So that it is not the bloud of Bulls and Goates that can take away sinne, but wee are pur∣chased with the bloud of God.* 1.270

Object. Levit. 16.30. That is spoken sacramentally, because that was a token and a signification of their clensing.

Object. Rhemists. The sacrifices of the Law before Christ could not take away sinne: but the sacrifice of the New Testament, since CHRIST's death, being an Application of it, can take away sinne.

Sol. I but no creature can doe it, neither before, nor since CHRIST's passion. CHRIST yesterday and to day the same for ever.

Oh that this were effectually considered of us all. Wee are redeemed from our old conversation by the precious bloud of CHRIST. Our sins cost the bloud of the LORD IESUS. Therefore let us take no pleasure in them. David said of the water, for the which three of his worthies ventured their lives,* 1.271 this is the bloud of them, &c. Therefore hee would not drinke of it, but powred it on the ground. So as often as we are entised to sinne, to drunkennesse, uncleannesse, cove∣tousnesse, &c. Let us say, these cost the bloud of the Sonne of God; therefore though never so sweete, let us not drinke of that water, but hurle it away. The love of CHRIST should constraine us to it. Will any nourish a Serpent, that hath killed his deere friend? Sinne is the Serpent, that killed CHRIST, the friend of friends: therefore let us not harbour him, but hurle him out of doores. Yet

this bloud wherewith we are bought, is little considered; for all that wee wallow in sin still. But they that belong to Christ, will lay it to heart, that it may be as a bridle to restraine them from sin. As we are washed from our sins in the bloud of Christ (no other bloud could do it) so let us cast away sin, keep our selves undefiled in this world, that we may reigne with Christ in the world to come.

VERSE 5.

1. THe promised Messiah, of whom David prophesieth in that Psalme: for there bee sundry things that are peculiar to Christ, and cannot be communicated to David. 1. God re∣quired sacrifices of David: but of this man he requireth none, Psal. 40.6. 2. This man was to supply the defect of the legall sacrifices, and to fulfill the will of GOD perfectly for mankind: this could not David doe. Therefore this is a prophesie which David maketh of our Saviour Christ.

Taking our nature on him. In respect of his deity hee was in the world before; but now he is in it too in respect of his humanity. Ioh. 3.13. Eph. 4.9. yet he brought not his body with him from heaven, 1 Cor. 15.47. Namely, to God the Father.

Cruenta, that were slaine, & incruenta. Caphatsta: thou takest no plea∣sure in.

He would have those sacrifices in the time of the Law, as demon∣strations of their obedience, and monuments of thankefulnesse, as Noah: but now in the time of the Gospell hee will not have them. 2. He would have them, as types and figures for a time, to represent the sacrifice of Christ to come: but he will not have them, as propitia∣tory for sin. The only propitiatory sacrifice for the sins of the world is the sacrifice of Christ's body, which is opposed to the others.

Hast thou fitted in all respects for me.

Here seemes to be an apparant jarre betweene S^t. Paul and Da∣vid. In the Hebrew it is, aoznaijm Carithali: boared.

Some think that the Seventy whom S^t. Paul followeth, did at the first interpret it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to the Hebrew: and afterwards by the fault of the Printers came in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But there is no likelihood the Apostle would cite a corrupt glosse, instead of the true interpretation.

In substance there is no difference betweene the Hebrew and the Greeke. If God the Father prepared eares for Christ, then a body. For there cannot bee eares without a body: so that both may stand very well: save that the Seventy no doubt directed by the Spirit of God doth make the Prophets meaning more plaine, which S^t. Paul lay∣eth hold of, because it fitteth his purpose: to make an opposition betweene the sacrifice of Christ's body, and the sacrifices of the Law.

The servant, that would dwell with his master, had his eare bored through with an awle: Exod. 21.5. So because Christ offered himselfe as a servant to God the Father for our sakes, it is said, that

he boared his eares in token of that his voluntary service. But hee could not have his eares prepared for the doing of the will of his Fa∣ther, unlesse he had a body. Therefore the Seventie to make it more cleere, sayes, a body hast thou prepared for me, wherein I should doe thee service, and suffer for mankinde.

And because all the Sacrifices in the Law could not take away sin, therefore was this body of Christ prepared by the Lord, that should be sacrificed for the sins of the world. No other sacrifice was able to make satisfaction to Gods justice for the sins of men, Verse 10.

* 1.272There is joy, when any man child commeth into the world: but much more have we all cause to skip for joy at Christ's comming into the world. Vnto us a child is given, to us a Sonne is borne: behold I bring you tidings of great joy,* 1.273 sayd the Angel to the Shepheards, when Christ came into the world. The Angels sung at his comming, which needed not to be redeemed by him: and shall not we men sing for his comming, for whose redemption he came into the world? it had beene better for us, we had never set a foot into the world, if he had not come into the world. Therefore let us praise God all the dayes of our life for his comming into the world.

When he commeth into the world, that was the maker of the world. For by him all things were made—nay, that which is more, when hee commeth into the world that was the Saviour and redeemer of the world, that reconciled the world to God: and yet found no kind enter∣tainment in the world, he was rayled at, spitted on, buffetted, whipped crucified: he came into the world, but the world received him not. And shal we that be Christians imagine to find any kindnes in the world? it hated the Head, and wil it love the members? no, we must look to have a step-mother of the world, as Christ had: we must looke for crosses and afflictions in the world, as he had.

As Christ came into the world: so in the time appointed by the Fa∣ther, he went out of the world again: and so must we. There is a time to be borne, and a time to dye: as we came into the world, so we must go out of the world. Where we came we may know: but where we shall go out, we cannot tel. Let us glorifie Christ, while we be here, that at our de∣parture out of the world, we may live with him in eternall glory.

He saith: not so soone as he came into the world, when he lay in the cratch: but he said, in the time of his humiliation in the world.

And how came he into the world? after a base and ignominious manner: borne of a poore woman, affianced to a Carpenter, that was brought to bed in a stable in the Inne, where hee was laid in a Manger, wrapped up in meane swadling clouts. This was the manner of his first comming: contemptible in the eyes of the world. But his second comming shal be most glorious, when he shall come in the clouds with all his holy Angels attending on him.

Now he came as a Lamb to be killed, therefore he came meanely: then he shall come as a Lion and a King to reigne for ever. Therfore that shall be a glorious comming: it shall be terrible to the wicked, but most comfortable to us that be the wife of the Lord Iesus.

A true body, made of a Woman, the fruit of her Wombe, as ours is: not an aerie or phantasticall body, as some Heretickes drea∣med. A body in all substantiall things like to ours: differing only in one accidentall thing, and that is sinne: him that knew no sinne did God make sinne for us—

God ordained him a soule too. The deity did not supply the of∣fice of his soule, as Apollinaris did imagine: he had a true soule too, as we have, wherein he suffered for our sakes: my soule is heavy to the death. But because the body is conspicuous, so is not the soule; and because he was to dye in his body, he could not dye in respect of his soule: therefore the spirit of God nameth that.

God hath ordained a body for every man: but a more speciall and excellent body for our Saviour Christ: a body conceived, not by the conjunction of a man and a woman, but extraordinarily by the Holy Ghost, that being a most pure and sacred body, not infected with the least spot and contagion of sinne, it might be a propitiatory sacri∣fice for the sins of the world. Ours are most wretched and sinfull bo∣dies, that because they are poysoned with sin, must one day see cor∣ruption, and bee consumed to dust and ashes. Lazarus body did stincke, when it lay foure dayes in the earth. Ours in regard of sin are stincking bodies: but Christ's was a most glorious body, and for that cause saw no corruption. Absalom had a beautifull body, yet a wretched body: Saul had a comely body: yet a miserable body. The body of the fairest Lady on earth is a vile body, only Christ's was a glorious body.

The Martyrs bodies, that were burnt for the profession of the Gospell, were in some respect to be honoured, because they were the Temples of the Holy Ghost, and sealed up the truth of the Gospell with their bloud: yet all their bodies joyned together, nor the bo∣dies of all the holy men in the world could make satisfaction for one sinne: therefore God ordained Christ a body for this purpose, to be offered up for the sins of us all.

As for our bodies, let us labour to offer them up as a lively sa∣crifice to God in all obedience to him in this life; that Christ may change them, and make them like his glorious body in the life to come.

VERSE 6.

THe reason why thou hast prepared this body for me is, because in burnt offerings and sinne offerings thou hadst no pleasure. These would not content thee, therefore I come with my body into the world. Supply 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Here he reckons up two other sacrifices used in the Law, which God likewise rejected. Loa shealta, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The sense is all one.

VERSE 7.

FReely, of mine owne accord, as 1 Reg. 22.21. Isai. 6.8. as an obedient child sayes to his father, loe I come, father: if it be to preferment, a man will say, loe I come: but if it be to the Gallowes for another, who will say, loe I come?

Why? because in the beginning of thy booke—that mooved him to it, that the things written of him might be performed.

Hebr. Bimgillath, in volumine, in the scrowle. For the Bible with the Iewes (as it is at this day) was wrapped up in a scrowle, not printed, as it is among us. Megillath, of Galal, volvere. The Se∣ventie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: which hath bred diversity of interpretations. Some referre it to the beginning of the Psalmes, Psalm. 1.2. whereas that is spoken of all the godly: others to the first verse in all the Bible. In the beginning. 1. In Christ, which was from all beginning. In principio, that is in filio—but that is impertinent. The Seventie have interpreted the Hebrew word aright: for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as Suidas recor∣deth) doth signifie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, involucrum, because when the booke is rolled up in a Scrowle, it comes to a kinde of head. In the Scrowle of the Booke, that hath the forme of an head.

The Scripture is called one booke, because, though it containe diverse bookes, yet it agreeth as if it were but one: no dissonance in this booke. There is never a booke in all the Bible, but testifieth of CHRIST. It is written of him, Gen. 3. The seede of the woman. It is written of him in all the bookes of Moses, in the Historicall bookes, in the Psalmes, and in all the Prophets: therefore to fulfill these wri∣tings, CHRIST came in the flesh, Matth. 26.54. hee would not escape death, that the Scripture might be fulfilled.

To doe thy will. CHRIST came not only to doe the generall will of God comprised in the Law: but to doe his particular will also, as the Mediatour of mankinde: to dye for man, Luk. 22.42. Ioh. 4.34.6, 38. hee offers himselfe to death, Ioh. 18.5. hee comes as a Lamb to dye for us: he offers himselfe to the butchers.

Oh the unspeakeable love of Christ! If it be to ascend to ho∣nour and preferment, then we will say, loe I come. If any say, here is a 1000^l for thee, wee answer readily, Loe I come: but if it bee to goe to the Gallowes, there to be hanged for another man, who will say, loe I come?

CHRIST was now going to the Crosse, there to be hanged betweene two thieves for us, that were no better than thieves, rob∣bing God of his glory: yet he sayes, loe I come, I am here, Father, to doe thy will, and to dye for sinfull men.

Who can sufficiently expresse this love? It may be one durst dye for a good man: but who will dye for bad men, for those that be his enemies, as we were CHRIST's? ô admirable love! the love of CHRIST should constraine us, and cause us to say, loe wee

come in the like case. Lord Iesu, wouldest thou have mee to goe to prison for thy sake? Loe I come. Wouldest thou have me to loose all my goods for thee and thy Gospell? wouldest thou have mee to bee banished out of my Country, nay to be burnt, to dye an ig∣nominious death for thy sake? loe I come. I am ready, sayes Paul,* 1.274 not only to be bound, but to dye at Hierusalem for the name of the Lord Iesus. Oh that the like affection were in us! If any call us to goe to the Ale-house, wee are ready to say, loe I come, I will bee with you out of hand. If any call us to a foolish and wanton interlude, loe I come, wee flye speedily: but if it bee to doe the will of GOD, especially to suffer any thing for the name of CHRIST, then wee draw backe: wee have marryed a Wife, wee are wedded to our pleasures, we cannot come.

But let us in some measure goe as cheerefully, about Christ's businesses, as hee did about ours, when He went to dye for us, and said, loe I come.

Our Saviour Christ is onely to be found in the Scripture, hee is the principall object, and scope of the Scripture, the Scripture is a glasse wherein we behold Christ, Ioh. 5.39. to him beare all the Pro∣phets witnesse. Ought not all things to be fulfilled,* 1.275 that are written of mee in the booke of the Psalmes.

In Plutarch it is written of all the famous men among the Gre∣cians and Romanes. In Xenophon it is written of Cyrus. In Caesars Commentaries, of Caesar. In Herodotus of Darius. In Ambrose of Theodotius and Valentinian. In Eusebius of Constantine that religious Emperour.

But in the Scripture it is written of CHRIST, the author and finisher of our salvation: without whom wee can have no comfort in any thing whatsoever. This should enflame us with the love of the Scripture: this booke should bee our delight day and night. Yet a wonder it is, to see the perversenesse of our nature! We had rather almost bee reading of any booke, be it never so ridiculous, of any fabulous History whatsoever, of Robbin-hood, &c. then the Scripture: Yet here we may finde Christ, to the everlasting comfort of our soules. All the bookes in the world are not worthy to be na∣med the same day with this booke. Timothy learned the holy Scriptures from a child: so let us all doe, that wee may learne Christ without whom all learning is not worth a straw.

VERSE 8.

IN the former place of the testimony above cited.

When the Messiah said.

He reckons up all, to shew the debility of them all.

Not because they were offered by wicked men, in which re∣spect they are sometime rejected by God, as Isai. 1.13. but because there was no power in them to take away sin.

No, though they were offered by the constitution of the Law.

VERSE 9.

THen: when those sacrifices would not serve the turne.

Iesus Christ.

Which those sacrifices cannot doe.

Whereupon the Apostle concludeth, that the first being taken away, the latter is established. The legall sacrifices being removed, CHRIST's sacrifice alone remaineth, as forcible to the putting a∣way of sinne.

Here we see it is not enough to read and alleadge Scriptures, but wee must deduce arguments out of them, for the confutation of errors, and the establishing of the truth. The Apostle here by this testimony out of the Psalme overthrowes the doting opinion of the Iewes, which sought justification in circumcision and in the sacrifices of the Law. And by the same hee confirmes this truth, that wee are saved by the onely oblation of our Saviour Christ. The like must bee practised by us: wee must not sleightly read the Scriptures, but make an holy and profitable use of them. An ar∣gument derived out of the Scripture, is of more weight then all the authorities of men.

VERSE 10.

BY the which will, that hee came to doe: by the exequution of which will.

Sanctified, that is made pure from all our sins, the holines of Christ being imputed to us.

He shewes in particular what will he meanes: that speciall will of God, that the body of his Sonne should be offered up for us.

And that not often, as the sacrifices were in the Law: but once.

That one oblation was sufficient for all: by this wee obtaine re∣mission of sins, justification, sanctification in this life, and eternall glorification in the life to come.

Christ was but once offered, and that bloudily: the unbloudy sa∣crifice of the Masse hath no Scripture to leane upon.

Not by the offering up of the body of an heyfer, a Goatea, Sheepe, &c. which were offered up often in the time of the Law: but by the offe∣ring of Christ's body once made.

By this alone we are sanctified, and by it alone we stand as holy and unblameable before Gods Tribunall seate. We are sanctified by baptisme instrumentally, Ephes. 5.26. we are sanctified by the Holy Ghost as the worker of sanctification: but we are sanctified by the of∣fring up of the body of Christ, as the meritorious cause of our sancti∣fication.

The bodies of the Saints are holy things, being the members of the Holy Ghost.

The bodies of the Martyrs are precious things, whereby the truth of the Gospell was sealed: yet by these we cannot be sancti∣fied in the sight of God, because there was sinne in them. Hearing of Sermons, prayers, and almes deeds, are all of them testi∣monies of our sanctification, and by them we make our calling and election sure. We have an inherent, sanctification in us, after we bee regenerate, but that is lame and imperfect: there is nothing that can perfectly sanctifie us, that we may appeare without blame before God, save the offering up of the body of the Lord Iesus. Hee is made to us wisedome, righteousnesse, sanctification—Therefore let us en∣treat the Lord, to give us a true and lively faith, whereby we may ap∣ply Christ and his merits to our selves, that being sanctified by him, and made cleane through his bloud, we may enter into the holy Hieru∣salem in the life to come.

VERSE 11.

FOr there were many of them: of what sort and condition so ever.

Standeth: as a Servitour at the Altar.

For some thing or other was done every day: there was the morning and evening sacrifice.

For the publike good of the people, being the Minister of them all.

One time would not serve the turne, as it doth with Christ.

The sacrifices in speciall, were Bulls, Goates, Sheepe, &c. yet of∣ten iterated.

Never: no hope of it.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: fully and utterly, as they ought to be, so as they never trouble the consciences of men againe: they were a recordation of sin, but no a motion of sin.

No Priest was exempted from service. In the Church of Rome peradventure the inferiour Priests, the Parish Priests take some paines among the people. But the Pope, the High-Priest,

the Cardinalls, and those that are called Majores sacerdotes, live at ease: some of them, they are minstred unto; but wee must all mi∣nister in those places, wherein God hath set us, that we may enter in∣to the joy of our Master in the life to come.

The Angels are ministring spirits, and shall we thinke scorne to minister?

2. We must no day bee idle, but dayly serve God in our severall functions whether wee bee Ministers or people: passe the dayes of your dwelling here in feare. As wee aske our daily bread at Gods hands: so wee must daily performe service to God. Daniel prayed three times a day. Anna served God in prayers day and night. The Bereans turned over the Bible daily: every day let us doe something whereby God may be glorified.

3. As the Priests in the time of the Law offered up the same sacrifices: So let us the same sacrifice of prayer, of preaching, of praise and thankesgiving, of almes deeds and the workes of mer∣cy. So long as wee tarrie in the world, let us alwayes be offering up these spirituall sacrifices: though they bee the same, yet they are ac∣ceptable to God.

No more can any thing that wee can doe now. CHRIST IESUS alone is the Lamb of God that taketh away the sinnes of the world.

VERSE 12.

BVt He, that is Iesus Christ our Priest: hee being but one is op∣posed to them that were many. He could doe more than all they, put together.

Not many, as they did: one specie and numero too.

For the expiation of sins: which those sacrifices could not take away.

There be foure things that commend this sacrifice.

• 1. Sufficientia, quoad precium.
• 2. Efficacia, contra peccatum.
• 3. Gloria, quoad praemium.
• 4. Victoria, quoad adversarium.

Hee doth not stand as they did. Stare est famulorum: sedere do∣minorum.

Not at the Altar here on earth: but at the right hand of God in heaven.

Not for a time, as those Priests continued their time, and then went away, but for ever.

Some joyne 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to that which goeth before: after he had offered one sacrifice for sinnes for ever, the vertue whereof lasteth for ever.

God hath no right hand nor left: but as Kings cause them that bee neerest, and deerest unto them to sit at their right hand; so

Christ—He is in equall Majesty with his father. After the offering up of this one sacrifice, he offers no more as a Priest: but reignes as a King for ever.

There must be no iteration of this sacrifice. The Papists alleadge, that the sacrifice of the Masse is the same with that on the Crosse. Suppose it were, yet it must bee but once offered. Those in the Law were often offered: but this must be but once offered: otherwise the whole disputation of the HOLY GHOST in this Epistle is over∣throwne.

What doth he now? he doth not now play the Carpenter: he takes no more paines in preaching, in suffering as he did here: but he sits quietly in all joy and happinesse at the right hand of God.

Acts 7.55. Christ appeared to Stephen standing: but that was for the strengthning and encouraging of him against the rage of his enemies. He stood up ready to take him out of their clawes into the kingdome of heaven: otherwise, for the most part the Scripture, in∣troduces Christ sitting, as it were in his regall throne at the right hand of God, next in glory, power and Majesty to God the Father, yea equall with him in all things.

1. This may bee a comfort to us against all our adversaries. The King and Protectour of the Church sitteth at the right hand of God in heaven. The Vniversities chuse them to be their Chancel∣lours, which are in greatest favour with the King, and most gracious in the Court: so doe incorporations chuse the like to be their high stewards, that may stand them instead in the time of need: He that hath the protection of us is a great man in the Court of heaven: He sits at the right hand of God, hee hath all power in heaven and earth. Therfore let not us feare, that are under his wings: he will not suf∣fer us to want the thing that is good.

2. As CHRIST now sitteth in heaven, after all the miseries, crosses and afflictions, which hee sustained on the earth: so when this wretched life is ended, we shall be in heaven with Christ, Ep. 2.6. Let this encourage us to a patient suffering of all calamities in this world. Wee may have a tragedy here, but a comedie hereafter: worme-wood here, and honey there. Blessed are the dead which dye in the Lord, they rest from their labours, and shall remaine in heaven with Christ for ever.

VERSE 13.

IT might be interpreted: and expecteth the remnant. As he him∣selfe the head of the Church is in heaven: so he expecteth the comming of his members to him.

Or, from henceforth waiteth, that is, the accomplishment of the number of his elect, which God the Father hath given to him.

He comes down no more into the earth, to offer any sacrifice for sin▪ but remaining in heaven still, he patiently abideth. Then let us waite.

The foot-stoole of his feete.

Donec imports a continuation of time.

Sinne, the Devill and his instruments, death it selfe.

If Christ tarrieth for us, shall not we tarry for him? Luk. 12.36. 2 Pet. 3.12. The soules of the Saints that lay under the Altar, cryed, how long Lord?—but this answer was returned to them, that they should rest for a little season, untill their fellow servants and bre∣thren were fulfilled, Apoc. 6.10, 11. The patient abiding of the poore shall not perish for ever. Let us by patience and long suffering passe through the sea of afflictions in this world, that we may be with Christ in the haven of eternall happinesse in the world to come. Let us tarry for him, till the breath bee out of our bodies, and let our flesh rest in hope till the day of judgement.

2. This phrase doth signifie the greatest and basest part of sub∣jection, that can be. Ioshua made the men of War to set their feete on the neckes of the Kings that fought against them, Ios. 10.24. Adonibe∣zeck made them, whom he subdued, to gather crumbes under his table, Iud. 1.7. The Psalmist sayes of the enemies of Christ, they shall licke the dust under his feete, and Rom. 16.20. The God of peace shall tread Satan under our feete. I will lay thee at my foote, we are wont to say. Now as they shall be Christ's footstoole: so our footstoole too. Wee shall be conquerours, yea more than Conquerours by him that loved us: but this full and compleate victory shall not be till the day of judg∣ment, when death the last enemy of all, shall be subdued. In the meane season, while we be here, we must look to have our enemies on our top, to spit on our face, to smite us as they did Christ, to make long fur∣rowes on our backes, to offer us the greatest indignity that can be: but let us be of good comfort, the time shall come, when they shall be our foot-stoole to their everlasting shame; and we shall be as Kings with crownes on our heads and palmes in our hands for ever and ever.

VERSE 14.

THere is great reason he should sit still at the right hand of God in heaven: because with one offering he hath perfected, that is, hath gi∣given them all things that were requisite, reconciliation, remission of sins, sanctification, redemption. Not for a time, but for ever.

Not all the world in generall, but those that are sanctified: they that remaine dogs and swine still, have no benefit by this sacrifice; but those that are sanctified, Eph. 1.4. 1 Cor. 6.11.

All have not benefit by the sacrifice of our Saviour Christ: on∣ly they that are sanctified, Acts. 20.32. This is the will of God, even your sanctification. If we be not sanctified, we shall never set a foote into the kingdome of heaven: Dogges, Enchanters, Whoremongers are without. Follow peace and holinesse, without which no man shall see GOD.* 1.276 Except a man bee borne of water and of the Spirit, he cannot

enter into the kingdome of God, Ioh. 3.5. Such were some of you, but yee are sanctified, &c. 1 Cor. 6.11. This is little considered of us. We falsely imagine, that we may wallow like swine in the mire of our sinnes, and yet goe to heaven, when wee dye. That cannot bee. None are perfected by the offering of CHRIST, but they that are sanctified. If thou remainest a covetous miser still, and beest not sanctified from thy covetousnesse; if thou continuest a drunkard, still, and art not sanctified from thy drunkennesse, if thou dwellest in thy fornication & adultery stil, and beest not sanctified from these sins; If thou beest a proud man still, and art not sanctified from thy pride, to have a lowly opinion of thy selfe, thou shalt never have any comfort by the oblation of CHRIST. Wee must be Saints in some measure while wee are here on the earth, or else wee shall never be Saints in heaven hereafter. Paul writeth to them that are sanctified, 1 Cor. 1.1. Therefore let us entreat the Lord to sanctifie us in soule, spirit and body throughout, that we may enter into the ho∣ly Hierusalem in the life to come.

VERSE 15.

FOr the HOLY GHOST testifieth this also to us, 2 Pet. 1.21.

For after hee had said before: these are the words of the Apostle, making a collection out of the Prophet.

He doth not say, for Ieremie beares us witnesse:* 1.277 but the Holy Ghost—The whole Scripture was given by inspiration from God: it was inspired by the Holy Ghost, 2 Pet. 1.21.

The HOLY GHOST speakes in the bookes of Moses, in the Psalmes and in the Prophets: in the writings of the Evange∣lists, in the Epistles of the Apostles—and in all the rest. In other writings men speake, but in the Scripture GOD Almighty spea∣keth: therefore how reverently are they to bee read and heard of us? wee that bee the Preachers speake, yet it is not wee, but the Spirit of GOD that speaketh in us: the HOLY GHOST spea∣keth by the mouth of all his servants: therefore let us take heed how we resist the Holy Ghost.

VERSE 16.

AFter he had promised a New Covenant instead of the Old.

After those dayes: namely, of the old Testament: those being expired.

Then saith the Lord, concerning the New Covenant that was promised.

Two things: Renovation, and Remission of sins, Verse 17.

God doth not promise to put his lawes in our eyes, that wee might look on them; in our mouthes, that we might talke of them; or on the fringes of our garments, as the Pharises had the Law of God: but if wee feare Him, Hee will put his lawes into our hearts, that the heart, being possessed with the Law of God, it may set the tongue and all the members of the body on worke.

VERSE 17.

NEither the guilt, nor punishment of them.

This testimony was cited Chapter 8. to prove that there was a New Covenant to abolish the Old. Here it is alleadged to prove that remission of sins is effected by the sacrifice of Christ in the New Testament, which was only figured out by the sacrifices of the Old Testament: So that one and the same Scrip∣ture may be applyed to diverse purposes.

The foundation, whereupon the remission of sins promised by God was built, was the sacrifice of Christ in the New Testament: otherwise this testimony should not be alleadged to purpose.

That which we minde to punish we will remember. I remember Amalek, said the Lord. A master being displeased with his servant sayes,* 1.278 I will remember you anon: but God will not remember our sins, he will rase them out of the booke of his remembrance. An hap∣py turne for us! for if he should remember but one sin against us, it were sufficient to cast us into hell. As God remembers not our sins: So let not us remember the injuries, done to us. Ioseph would not revenge himselfe on his brethren, for the injurie, they intended against him, and practised, but remitted: so Christ forgot the cruelty that his persecutors used towards him, Mat. 18.3. All good turnes let us remember: but as for all wrongs, let them bee forgotten for ever.

Why will he not remember our sins any more? Surely because his Son Christ Iesus hath dyed for our sins, and offered himselfe for them: him that knew no sin he made to be sin, for us; therefore he will remember our sins no more. To that purpose is this testimony al∣leadged in this place.

VERSE 18.

WHereupon he inferreth this conclusion.

Of these things, that is of sins and iniquities is.

There may bee spirituall oblations and sacrifices of prayer, thankesgiving, and almes deeds, Hebr. 13.17. but there re∣maines no more offering for the expiation of sinnes.

If all sinnes be forgiven for the one oblation, that Christ hath offered, there needs no more offering for sin: but for the worthinesse of that one oblation all sins are forgiven us: Ergo, there needs no more offering for sin.

Object. There is no more sacrifice for sinne than that of Christ's. As for the Masse, it is the same sacrifice that Christ offered on the Crosse, therefore that may still remaine as propitiatory for sinne.

Sol. 1. It is not the same: for Christ's body is in heaven, there he tarryes still: Verse 13. and Act. 3.21. therefore it is not in the sacrifice of the Masse here on earth, for that cause it is not the same sacrifice, that was on the crosse.

2. Here it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That was bloudy: this unblou∣dy. Which differ as much as light and darkenesse, death and life: and if unbloudy, then no remission of sins in it, Hebr. 9.22.

3. If Christ be offered in the Masse, then he must suffer there, Hebr. 9.26. but he doth not suffer there, ergo.

4. If CHRIST be there offered, then hee is there consumed: for sacrificabile must be destructibile, as Bellarmine confesseth; and in all sacrifices there is a consumption of the thing sacrificed, the Goate, the Sheepe, the Heyfer was consumed: and Christ was consumed or destroyed on the Crosse: he is not destroyed in the Masse: ergo, he is not in the sacrifice of the Masse.

Yes, sayes Bellarmine, he is destroyed sacramentally, because he is eaten by the Priest, though not physically and really.

I but in a sacrifice there must be a physicall and reall destruction of the thing sacrificed, otherwise no sacrifice.

Againe, a repetition of the same sacrifice is here excluded. If CHRIST must bee offered up often, then that one offering on the Crosse was insufficient for the taking away of sinne, but the Apostle proveth that CHRIST was to be offered but once. If he be offered up often, it is an indignity to him: for so were the sacrifices in the Law. The Masse I conclude still is no propitiatory sacrifice.

Here we have a most sweet and comfortable doctrine: by the offering of our SAVIOUR CHRIST we obtaine remission of sins: his bloud purgeth us from all sin. In sin we are warmed in our Mo∣thers belly, in sin we were conceived and borne. We sucke sinne as milke from our mothers breasts: before wee bee regenerate, wee doe nothing but sinne, draw sin with Cartropes, and iniquity with the cordes of vanity. After we are regenerate, In many things we sinne all.

The just man falleth seven times a day. If God should enter into judgement with us for our sins, we were not able to answer one for a thousand. We sin in preaching, praying, hearing, our best sort of actions are defiled with sin. But here is our comfort, by the oblati∣on of Iesus Christ on the Crosse once made wee have remission of all our sins. In so much as wee may say, death where is thy sting? Let us desire the Lord to apply this oblation of Christ to us by a true and lively faith.

And as by CHRIST alone we have the forgivenesse of our sins, which all the sacrifices in the Law could not purchase, nor any thing that we can doe under the Gospell: so let the love of Christ in dying for our sins cause us to dye to sinne dayly more and more: and as he in wonderfull love offered up himselfe as a sacrifice for the putting away of our sins: so let us offer up our selves, our soules and bodies, as a holy, living and acceptable sacrifice to him all the dayes of our lives; that the power of Christ's passion appearing in us in this world; we may reigne with him in the world to come.

* 1.279Now hee makes an application of that discourse hee had of Christ.

[analysis 19] 1. The foundation. Then the building. 22. The doctrine: and the use.

The doctrine hath three branches.

• 1. Our entrance into heaven.
• 2. The way whereby we enter, Verse 20.
• 3. Our guide and leader in the way, Verse 21.

In our entrance, 1. The manner of it.

2. The place whereinto we enter.

3. The meanes whereby.

[analysis 20] In the way, 1. A commendation of it. 2. The conserva∣tion of it.

1. For his office, he is a Priest.

[analysis 21] 2. For his dignity, great.

3. For his dominion, over the house of God.

The use is threefold.

• 1. An appropinquation to God, Verse 22.
• 2. A profession of God. 23.
• 3. A declaration of it: by provoking one another. 24.

[analysis 22] Our appropinquation. 1. Ex parte subjecti. 2. Ex parte formae. 3. Ex parte medij. Internall, externall.

[analysis 23] Our profession must be held fast.

Where, 1. How. 2. Why.

In the provocation. 1. How it must be done, with consideration. [analysis 24] 2. To what we must provoke.

VERSE 19.

1. WE must make a profitable use of all doctrines pro∣pounded to us.* 1.280

The High-Priest in the time of the Law could not enter into the Sanctum Sanctorum, without bloud, Hebr. 9.7. no more can wee into heaven: hee entered by the bloud of a Goate and an Heyfer: we by the bloud of Iesus, Act. 20.28.

We have boldnesse of entrance into the holy places.

How? Thieves enter into an house: so doe sacrilegious per∣sons into a Church, but it is with quaking and trembling, least they should be apprehended, because they have no right of entring: wee enter boldly into the sanctuary of heaven, because we have a right to it by Iesus Christ.

Not to see it afarre off on an hill, as Moses did the land of Ca∣••an: but to enter into it.

Into what? Into the holy places, which is expounded to be hea∣ven, Hebr. 9.24.

In the time of the Law none but the High-Priest went into the Holy of Holies, and that but once a yeere: here all, both Ministers and people, Magistrates and subjects, high and low, rich and poore, all that believe in Christ, have entrance into heaven. We may be bold by prayer to enter into it in this life:* 1.281 and in soule and body we shall have a comfortable entrance into it in the life to come.

None but Gentlemen of the Privie Chamber may enter into the King: we may all goe to the King of Kings, and that boldly, because we are reconciled to him by Iesus Christ.

What a singular prerogative is this, that we which are but dust and ashes, should have an entrance, yea a bold entrance into heaven? None, that wore sackcloth might enter into Ahasuerus pallace:* 1.282 though we be never so poorely attyred, so as we believe in Christ, we may enter into the pallace of heaven. Every one may not enter in∣to the Kings Privie Chamber; none but great states and those admit∣ted by the Groomes and Gentlemen of the Chamber: all of us that are engraffed into CHRIST, may goe boldly into the Privy Chamber of the King of Kings. David said of the kingdome of Iudea; what am I, and what is my fathers house, that he hath brought me hither∣to? So we may say, what are we, or what were our fathers, that we should come into the holy place of heaven?

By prayer we may be bold to enter into it in this life: and if we send up any prayers to heaven, let us doe it boldly in the name and mediation of Iesus Christ. At our dying day our soules may bold∣ly enter into heaven: there will be none to stay them. If one offer but to goe into the Chamber of presence, some of the guard will be ready to put us back: but here the Angels, Gods guard in heaven will be ready to receive us, and to carry us into heaven, as they did

Lazarus. At the day of judgement we may be bold to enter in soule and body, because CHRIST will meete us in the ayre, and tran∣slate us into it with himselfe. Therefore let us magnifie God for this our sweete and comfortable entrance, and that with boldnesse into the holy place of heaven.

2. By whom, or by what meanes have we an entrance into hea∣ven?

Not by the bloud of Thomas, of Peter, of all the Martyrs in the world put together, not by any inherent righteousnesse, that is in our soules, not by the merit and dignity, of our prayers, fa∣stings, almes deeds, and other workes, but by the bloud of Iesus alone. If CHRIST had not shed his bloud for us, we could never have entred into heaven. O the wonderfull love of the Lord Iesus! Let this constraine us to love him againe, to count nothing too deare for him, no not our owne bloud, if he will have it, for the confirmation of his truth and Gospell.

3. Here wee see that Heaven is an holy place: they that bee un∣holy cannot enter into it: dogges, enchanters, &c. are without. We are all by nature unholy, such were some of you, 1 Cor. 6. &c. Therefore let us entreat the LORD to make us holy in some measure in this life, that wee may enter into this holy Hierusalem in the life to come.

VERSE 20.

SOme might say, thou speakest of our entrance into heaven, but which is the way that leadeth to it? Hee that goes to Lon∣don, must goe by a way: and there must bee a way to car∣ry us to heaven. That he pointeth out with the finger: this way is the sacred and undefiled flesh of our Saviour Christ, wherein he payd the price of our redemption.

Which is here resembled to a vaile. His flesh is called a vaile, sayes Gorrhan, quia sub velamine specierum sumitur in viaticum. The High-Priest went into the Holy of Holies by a vaile, and so by the flesh of CHRIST wee goe to heaven. As the vaile covered the mysteries, that were in the Holy of Holies, and hid them from the people: so the flesh and humanity of our Saviour Christ covered his deity: in that his deity was hid and concealed from the world, though it was manifested by his workes, speeches, and actions.

This was for the qualities.

1. A new way. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 occido: that which is newly killed. It fittly agreeth to the flesh or body of our SAVIOUR CHRIST, that was lately killed for our sinnes. But it is put for any new thing whatsoever, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a new opinion.

It is not called a new way, because it was now newly found out,

never heard of or knowne before: for Abraham saw this way a great while agoe, and went into heaven by it. So did all the faithfull in the time of the Law.

But it is called a new way, because it was now newly manifested to the world being before obscured under types and figures. 2. New things retaine their vigour and strength, whereas old things wither away. This is alwayes a fresh and a new way: the power thereof shall never bee dryed up. 3. New things are acceptable to men: a new Preacher shall be heard more attentively then an old: this is a new way, therefore let it be welcome to us all. 4. It may be termed a new way, because none but they, that be new men, new creatures in Christ Iesus, can tread in this way.

A living way. It is improperly adscribed to a way: yet it is emphaticall.

1. So called, because it is opposed to the dead way in the time of the Law. There the High-Priest went into the Holy of Holies by the bloud of beasts, that were dead, when they were sacrificed: our Saviour Christ was sacrificed alive. 2. This way is ever living and re∣maining for men to enter into heaven by. Some wayes dye and cannot be seene: this way lives to be seene of all the faithfull to the worlds end. 3. It leadeth to life: therefore it may be termed a living way. 4. They that take this way shall live for ever.

So Christ is called living water, Ioh. 4.

This way hath Christ dedicated for us: hee hath gone it in his owne person, that wee may bee bold to follow him in it, Ioh. 14.2. All Antisthenes Schollers had new bookes, pens, writing tables: and here is a new way for all Christ's Disciples.

He hath renewed it againe: that is the force of the word. It was in the time of the Law, and the Fathers trode in it: but it was re∣newed by Christ at his death.

The Iesuites gather from hence, that none went this way before Christ. But when the Temple was dedicated, it was before: So this way now dedicated by our Saviour Christ, was before, though not so conspicuous, as it is now.

CHRIST alone is the way to heaven. I am the way, the truth, and the life: no man commeth to the Father but by me. Then in what a wofull case are they that be out of this way? Turkes, Iewes, and all that professe the name of Christ, but blaspheme it? Surely they must needs be in the high way to Hell. Yea and also a number be∣sides that will have Christ to be but the halfe way to heaven? He is one part of the way, and their workes are the other part. A way is for men to walke in: so in Christ and by Christ we must walke to the heavenly Hierusalem. Let us keepe this way with all diligence, that we may get to heaven.

VERSE 21.

I But this is a thorny and rugged way, full of many dangers, how shall we passe through it? Christ himselfe will be our leader in it. As hee is both the sacrifice, and the Priest: so he is the way, and the guide the way.

Hee doth not say, an High-Priest, but simply a Priest, because there is no other sacrificing Priest, save CHRIST, in the New Testament.

Not a small one, but a great one: great in person, being God and man: great in power, for heaven and earth are his: great in goodnesse and mercy, that will have compassion on our weaknesse, and if we happen to faint, he will support us by the way.

For his superiority and preheminence, over the house of God, that is, the Church, 1 Tim. 3.15. Heb. 3.6. Moses was over the house of God, yet as a servant, Hebr. 3.5. Christ as the Lord and King, the comman∣der in the house: he over a part of Gods house in Iudea; Christ over the whole house dispersed over all the earth.

* 1.283All Ministers in some sort are over the house of God: Who is a faithfull servant, that his Lord may make rule over his house? that bee over you in the Lord, 1 Thes. 5.12. So Moses was over the house. Yet a great difference betweene them and Christ. A noble man is over his house: and his steward is over his house. Christ as the Lord and owner of the house: wee as his stewards, to give you your meat in due season.

A singular comfort to all that be of this house, that such a one as Christ is over it! Some houses have tyrannicall governours, which scrape all to themselves and have no care of them in the house. Christ is not such a one: he hath a loving and fatherly care of all in the house. Some householders would provide for their house and cannot, they want ability: Christ Iesus, that is over this house, is both able and willing to provide all things necessary for us. Therfore let us be of good comfort, we shall not want the thing that is good.

The Church is God's house. All England is the Kings domini∣on: White-Hall is his Chappell: so all the world is Gods empire, but the Church is his house: therefore let us behave our selves wise∣ly and religiously in the house of God. Will any make the Kings house and Ale-house to quaffe and swill in? A brothel-house to commit adultery in? and shall we, that be in the Church, the house of God, be drunkards, adulterers, wicked and lascivious livers? As wee bee in Gods house, so let us demeane our selves accordingly.

VERSE 22.

HAving such a wise, loving and mighty Priest, let us come un∣to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, namely; to God by him,* 1.284 by the invocation of his name, asking boldly all things necessary for this life, and the life to come: as also let us draw neere to him by an holy life and blamelesse conversation. They that make an outward profes∣sion, and deny him in their lives, are farre from him: the others are neere, and walke with God, as Enoch.

Some interpret it, Let us draw neere to that heavenly Sanctuary, which is opened to us, whereunto we draw neere with a true heart.

But especially this is to be understood of prayer.

This drawing neere is not so much with the feete of our bodies, as with the feete of our soules. The way whereunto, is chalked out to us, and wherein our High-Priest directeth us: for it must have relation to all that went before. Now we draw neere to hea∣ven by prayer and an holy life.

A true heart] voyd of hypocrisie and dissimulation: for God heareth not hypocrites, though they make never so goodly a shew, and have never so glorious words.

2. An assured faith: which purifieth our hearts, Act. 15.9. there must be no doubting in faith, Iac▪ 1.6.

Though thou beest as tall a man as Saul, yet thou art not the nee∣rer to heaven: but if thou sendest many prayers to heaven, and hast thy conversation in heaven, then thou drawest neere to heaven.

Being sprinckled, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to our hearts, from an evill conscience. There was a sprinckling water in the time of the Law, made of the ashes of the red Cow, wherewith the people were sprinckled, Num. 19.9. their bodies were sprinckled with that; but our soules must be sprinckled with the bloud of Christ.

From an accusing conscience, that our sins are washed away in the bloud of Christ. We should have no more conscience of sin, Heb. 10.2. our consciences should no longer pricke us for sin: because being justified by faith we have peace with God, and there is no condemnation to them that are in Christ Iesus. This afterwards breedeth sanctification, 1 Pet. 1.2.

There be many false-hearted wretches in the world, such as Iudas was, that kissed Christ, and betrayed him at the same time: there bee many that pretend love to religion, and yet have none in them, such were those, Ezek. 14.1. Such were the Pharisees, whited tombes and painted Sepulchers, such were the Sadduces, that came with a notable glosse to our Saviour Christ: and there is a number of Hypocrites at this day, that maske under the Vizard of Religion. He that made the heart, knowes the heart, and will one day discover them to their shame.

Therefore if we draw neere to God, let it be with a true heart, least hee say to us, as to them, this people draweth neere to mee with

their lippes, but their hearts are farre from me. If wee be falsehearted men, though we carry never so glorious a shew, God cannot abide us: but if we be true-hearted men, though there be many weakenes∣ses and infirmities in us, he will accept us in Christ Iesus. Behold a true Israelite, said Christ of Nathaneel. There bee true Israelites, and false; false cloathes, glasses, clockes, &c.

Faith is like the Moone, sometimes at the full, sometimes in the wane. But seeing Christ hath merited our salvation: God hath promised for Christ's sake to bestow a kingdome on us: therefore let us not doubt of it. That is to doubt of the sufficiency of Christ's merit, and of the Word of God.

How shall wee come to this full assurance? If our hearts bee sprinkled from an evill conscience, by the bloud of Christ. By nature have we all bad consciences, accusing us for sinne. In many things we sinne all. All those sinnes lye as an heavy loade on our consciences, and make us to cry out, ô my sinnes! they will not suffer mee to bee quiet day nor night: but being sprinckled in our hearts, with the bloud of CHRIST, we shall no more be vexed with the sting of an evill conscience, because Christ hath dyed for all our sins. Hap∣py are they that be thus sprinckled.

Our hearts being sprinckled from an evill conscience, our bodies must be washed with pure water. It is not enough to have a good soule to God-wards, though that is the chiefe, but our bodies also must be washed with the pure water of the HOLY GHOST. Our eyes must be wa∣shed from unchast lookes: our eares from rash receiving of reports one against another: our hands from covetousnesse, theft and ra∣pine: our feete from going to unlawfull places: our tongues from reviling, lying, backe-biting, slandering. S^t. Peter at the first re∣fused to have his feete washed by CHRIST; but when hee under∣stood the mystery of it, hee cryed, Lord, not my feete alone, but my hands and my head, Ioh. 13.9. So let us entreat Christ to wash all the faculties of our soules, and all the members of our body with this pure water, that so we may reigne with him for ever.

VERSE 23.

STill hee alludeth to the rites and ceremonies of the Law, Hebr. 9.10.

And washed according to the body.

We must be washed in soule, before we can bee washed in body; but hee makes a speciall mention of the washing of the body, because it was more conspicuous, and because hee now comes to an out∣ward profession of the name of GOD, which must bee declared by our bodies.

Some interpret this of baptisme, which is the washing of the new birth, Tit. 3. but they were baptized already, and admitted into the Church, and fellowship of the faithfull, which some

relinquished, Verse 25. Therefore hee need not bid them draw neere by baptisme.

Rather it is to be understood of the HOLY GHOST, who is oft in Scripture signified by water, Ezek. 36.25. Ioh. 3.5. This is pure water indeed, proceeding from a pure and holy spirit: this sur∣passes all the waters in the Law, whereof they were figures.

Let us keepe it with all our strength, tooth and naile. Let nei∣ther Satan, nor any of his instruments, let no boysterous windes of stormie persequutions drive us from it. It is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Keepe it, so as we loose it not: he doth not simply say, hope, but the confession of it. Let us bee ready to make an open profession of the hope, we have by Christ, before all men whatsoever.

Not inclining one while this way, another while that way, but keeping alwayes one and perpetuall tenor, Matthew 10. verse 32. Rom. 10.10.

Not leaning on our owne wit, wisedome or strength: but upon the fidelity of God. He that hath promised to us eternall salvation by Christ, will accomplish it: therefore let us hold fast the profession of the hope which wee have in him.

If wee had the word of a man only, wee might bee wavering: but we have the Word of God: he doth not directly say God, but he describes him by his attribute.

Many are washed with the water of baptisme, that are not wa∣shed with this water: as Simon Magus, of whom it is said, fonte quidem lotus, sed non in pectore mundus: except a man be borne of this water, he cannot enter into the kingdome of God. Therefore let us en∣treat the Lord to wash us with this water: Let us say with the wo∣man of Samaria, yet more sensibly than she did: Lord, ever give us of this water: then shall wee be cleane and fit for the Holy Hieru∣salem.

It is not enough to have hope as a precious jewell locked up in the Chest of our hearts, but wee must also make a profession of it before the world, Rom. 10.10. 1 Pet. 3.15. We must professe be∣fore all men, that we looke for salvation by CHRIST, and by no other. Whatsoever come of it we must keepe this our profession. What went yee out into the wildernesse to see? a reede shaken with the winde? wee must not be wavering Reedes, but Stones built on the Rocke CHRIST IESUS: we must not be as meteors hanging in the ayre betweene heaven and earth: we must not halt betweene two religions: wee must not be wavering which way to take; whether to be Papists, Familists, Schismatickes, or of no religion: but we must hold fast the profession of true religion to the end. When ma∣ny of Christ's Disciples departed from him, he said to the twelve, will yee also goe away? to whom should we goe, saies, S^t. Peter? Let us sticke to CHRIST, and goe to none but him.

There be two things that hinder it: feare and shame.

Of the former we have an evident example, Ioh. 12.42. Ma∣ny of the chiefe rulers believed in Christ: but because of the Pharisees

they did not confesse him, least they should bee put out of the Synagogue. Men in times of persequution are afraid to loose their goods, ho∣nour, liberty, life: it is good sleeping in an whole skinne. This terrifies them from any open profession of the name of CHRIST. But let such remember, that the fearefull are the first, that have their portion in the lake—Apoc. 21.8. Let nothing drive us from the profession of CHRIST our SAVIOUR: let us not feare them that can kill the body, but Him, that can cast body and soule into hell fire. This caveat is needfull in some places and time.

The other is shame. CHRIST is poore in this world, the Gospell is sometimes naked, destitute of wealth and honour, many afflictions attend on it, the professours of it sometimes thrust to the walls. In Iulians time none of the Christians were Captaines, or had any office: this makes many ashamed of it. If the father be a poore man, many a sonne is ashamed of him, ashamed to owne him for his father: so because the profession of CHRIST in some places hath nothing to grace it withall, sundry are ashamed of it: but Saint Paul sayes, I am not ashamed of the Gospell of CHRIST. Men will hold fast their purses: and shall they not hold fast their profession of CHRIST? Let us not bee ashamed of CHRIST, how contemptible so ever he seeme to be, lest he be ashamed of us, before his father and his glorious Angels.

Why, what should move us to it?

The Papists will have two pillars for hope to leane upon; gratia Dei, & merita praecedentia: sine meritis sperare aliquid non spes, sed praesumptio est. I but the grace and mercy of GOD is a suffi∣cient pillar alone by it selfe: the Apostle sayes not, keepe the profes∣sion of your hope; yee have many merits; yee shall never fall; but keepe it, let no persequution remove you from it: for he is faith∣full that hath promised. You are weake, you stand to day, and fall to morrow; your enemies are many and mighty, and there is no strength in you to resist them: yet hold fast your hope; for God is faithfull. In him there is not so much as a shadow of turning. Wee are unfaithfull, wee promise and unpromise. It is not so with him. I know whom I have believed. I have fought a good fight: from hence∣forth is laid up for mee a Crowne of righteousnesse. In all assaults and temptations, let us not looke to our owne weakenesse, for then we may stagger, but to the promise of God, and then we may be sure: for as hee hath promised us a kingdome, so hee will performe it. Therefore let us hold the profession of our hope.

VERSE 24.

LEt us set our mindes one on another. Consider what their growth is in Christ, what progresse they have made in Christianity.

Not to envy them that be adorned with better gifts then we, nor to contemne them that have lesser: to checke them by their wants and infirmities, to prie into them with a curious eye: but to the whetting and sharpening one of another: to be as spurs and whetstones one to another.

To love, the badge of Christians, Gal. 5.6.

And to good workes. It is no love that hath no good workes, 1 Ioh. 3.18.

This stirring up of our brethren must not be done rashly or un∣advisedly, but with due advice and wise consideration: therefore sayes he, consider one another. First wee must consider,then provoke: we must diligently consider when we come to the performance of this duty.

Wee must consider in what case our brother is touching his soule, whether hee lye in ignorance or not? Whether hee goe for∣ward or backeward, whether hee bee cold in his profession or not? As we finde his wants, so we must make supply by a godly provo∣king of him. Wee will consider one anothers wealth, how many faire houses hee hath, how much land hee purchaseth, how many cloathes he makes: and if hee bee before us in the world, wee envy him. We will consider one another to doe our neighbour a mischiefe, if we can, to sit on his skirts at one time or another: as Saul had an eye to David, and the Pharisees watched our Saviour Christ. But we will not consider one another, to further them towards the kingdome of heaven.

The end of our consideration must bee to provoke to goodnesse. First to love, as the fountaine, then to good workes, as the streames flowing from it: Faith that worketh by love: no love, no faith.* 1.285 If yee be my Disciples, love one another: he that hateth is a man-slayer. We must say, you are members of the same body whereof Christ is the head: therefore love you one another.

Abraham said to Lot, I pray thee, let there be no strife betweene us, for we be brethren. So let one neighbour say to another, let no strife be among us, for we are brethren in the LORD IESUS. We have one faith, baptisme SAVIOUR, one inheritance, one Father: there∣fore let us love one another. If this were practised by us, there would not bee such heart burning betweene neighbour and neigh∣bour, such uncharitable suspicions, such brawlings and contentions, even about trifling matters, as there be. Many are so farre from pro∣voking to love, as that they kindle the fire of contention, and sow the seed of discord and variance where they dwell.

* 1.286Now love is not without good workes. No good workes, no love, 1 Ioh. 3.18. Let us not love in word, neither in tongue only, but in deed and in truth. We must provoke one another to be pittifull to the poore, to be liberall to all good uses, to adorne the Gospell by good workes. The woman of Samaria said to her townesmen, come goe with mee, and I will shew you the Messiah: So must wee goe to our neighbours and say; come let us goe to Church and heare Divine Service and Sermon. Let us carry our servants with us. Let us goe together about the towne. Let us see in what estate the poore bee, who wants bread, meate, cloathes, lodging, &c. Let us goe to the Alehouses and other suspected places, and see what disorders there be there. Let us reproove drunkennesse, let us compell them that bee idle to fall to worke, and to get their bread with the sweat of their browes. Let us see harlots and adulterers punished, that are a disgrace to the towne. Come, let us not be so glewed to our mony, let us give cheerefully to the preaching of the word, and to all good uses. Oh that this were practised by us, that we had some sounding bels and trumpets in the parish to toll on one another to the kingdome of heaven! especially if the chiefe men and women in a towne, which are the bell-weathers of the flocke, if they would shew themselves to be good fore-horses, what a number might they draw after them? Monica Augustins mother said, volemus in coelos. ô that wee were like her!* 1.287 yron sharpeneth yron, so doth man sharpen the face of his friend: Let us sharpen one another to good workes; that wee may say at the day of judgement, here am I, and the neighbours thou hast given me.

But I would to God there were not some, that draw backwards, that pull their neighbours from love and good workes. Wilt thou give to the Preacher, wilt thou bee so forward in towne matters? thou shalt get nothing by it. These are wretched men, and are to an∣swer for the spoyling of themselves and others at the day of judg∣ment. Strengthen thy brethren, said Christ to S^t. Peter, Luke 22.32. So we must comfort and exhort our brethren, Rom. 16.3. They were no Ministers, yet S^t. Paul calls them his fellow helpers, because they did helpe on their brethren, they helped on Apollos, Act. 18.26. The thiefe on the Crosse would have provoked his fellow to love and good workes. Fearest thou not God? and shall we be worse than he? Let us stirre up one another: hast thou no feare of God, no love to religion? They that convert many, shall shine as the Sunne in the kingdome of hea∣ven: not minister only, but all others, that are the meanes of the conversion of any. It belongs to all to save soules, Iac. 5. ult. Wee are not borne for our selves alone, as the heathen could say: it was the bad speech of wicked Cain, am I my brothers keeper? I verily, thou art thy brothers keeper, and if he perish through thy default, thou shalt answer for him at the latter day. Therefore let us provoke one ano∣ther to all good duties in this present world, that we may al one with another, live with CHRIST our blessed Saviour in the world to come.

VERSE 25.

THe gathering together unto, that is, to Iesus Christ, 2 Thes. 2.1

We must not shut up selves in Cloysters with monkes, nor with Diogenes in a tunne. Wee must love the company of the Saints. All our delight must be in them. Especially we must be∣ware how wee forsake the publike assemblies, where is the word and Sacraments, with the joynt prayers of the Church.

Some did it in the Primitive Church for feare of the enemies, loath to joyne with them for feare of loosing their goods, honours, life, liberty.

And now some forsake them in pride and in an high conceit of themselves depart from us, we are holyer than you.

As it is some mens custome. A bad custome: yet hee names them not.

Call one to another.

And by so much the rather, as yee see that day drawing neere.

We have not a long time to exhort in: therefore let us exhort.

That day, which in Scripture is called the day of the Lord: when wee shall bee rewarded for our well doing, and they punished, that contemne our exhortations, Luk. 21.34.

Yee see with your owne eyes by plaine and evident tokens, it is neere at hand.

The meetings of Christians are private or publike: Politicall, or Ecclesiasticall. Even civill meetings about the affaires of the towne, where God hath set us, are with care and conscience to be kept: as also the meetings at the houses one of another for the encrease of love: have yee not houses to eate and drinke in?* 1.288 Hee likes it well that wee should meete in our houses, he gives us a license for that: nay, he for∣bids us not to goe to the house of an infidell:* 1.289 and yee will goe—Surely they that live wholly to themselves, that will not come at their neighbours house, nor bid any to theirs, that will neither be feastma∣kers, nor feast-takers; they are guilty of the breach of good fellow∣ship. Either they be cynicall Diogenes's: or greedy and miserable Nabals, that love to make feasts for none but for themselves. We must not be Epicures, ever feasting, faring deliciously every day, with the rich Glutton; neither must we be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 haters of all good fellowship and humane society.

If there be any meetings of neighbours about the townes good, wee must not draw in a yoke alone, but associate our selves with them. If the whole towne be on fire, what shall become of thine house? art not thou a part of the towne, a member of it? and doest thou not care what become of the body? God said to the Israelites concerning Babel, in the peace of it shall be thy peace. They were to seeke the good of Babel, and shall not we of Sion? should not every bird have a care of her owne nest? The towne is the nest, wherein

thou sleepest, and doest thou not care, though it goe to ruine? doth not the safety of every passenger consist in the ship? If water come into the Ship, ought not all to prevent it to their power? The towne is the Shippe, wherein thou saylest, and doest not thou care though it be drowned? in those things that concerne the civill good of the towne, let us not forsake the fellowship we have among our selves. God will require it at our hands.

But especially let us beware how we forsake Ecclesiasticall meetings, where wee have the preaching of the Word, the ordinary ladder, that leadeth to heaven, the comfortable use of the Sacraments for confirmation of our faith, and where we have the prayers of so ma∣ny holy ones to joyne with us. These meetings above all others ought highly to be esteemed of us, and the curse of God will light on them that forsake them. We are commanded to go out of Babylon, but we are never commanded to forsake the spouse of the Lord Iesus for some spots that be in her. The corne doth not skip out of the barne, because chaffe is with it. Christ did not pull downe the Temple, but purged it. The V. Mary was an heavenly and a singular woman, yet she would not be apart by her selfe, she would joyn with the Church of God. Woe to them that forsake her, that be the brethren of the separation, as they terme themselves. Fie on such a brother-hood, Gods vengeance doth apparently follow them, wanting the light of the true preaching of the Word, they become Atheists in the end. Let us make much of fellowship we have in the publike assemblies of the Church, let our hearts skip for joy to see them, as Davids did. It doth him good to see the tribes going to the house of God,* 1.290 and he went himselfe with them.* 1.291 One thing have I desired of the Lord, that I may dwell in the house of the Lord all the dayes of my life, to behold the beauty of the Lord, and to visit his Temple. This one thing is more to be esteemed of, then all others things in the world.

There are sundry motives to stir us up to the embracing of the fellowship of the Saints. 1. Let us make much of all kinde of Chri∣stian meetings propter mutuam supportationem. Vae soli. If hee fall, who shall lift him up? but if we be among the faithfull, one brother may helpe another up.

2. Propter participationem suffragiorum. The prayer of one righteous man is available, if it be fervent: how much more of many righte∣ous together? If the heart of a Father will be pierced with the cry of one of his children, how much more with the cry of many? Let this make us desirous of their company, that we may be helped to heaven by their prayers.

3. Propter terrorem daemonum, Cant. 6.9. If an army bee scatte∣red, some here, some there, it is the sooner exposed as a prey to the enemy: so if Satan that roaring Lion that walkes about seeking whom he may devoure, if he find any of CHRIST's Sheep stragling from the rest, hee will sooner catch them in his clawes: hee tooke Eve when she was alone, from her Husband.

But if hee see us in an armie united and coupled together, the

Generall whereof is Christ Iesus, he will be afraid of us.

4. Let us delight in the fellowship of the Saints, propter divinum consortium: where two or three are gathered together in my name, there am I in the middest among them. Therefore let us be in the company of the faithfull, that Christ Iesus may be in our company.

Let none on pride, vaine glory, singularity, or any other sinister respect rent themselves from the fellowship of their brethren; but let us rejoyce in the society one of another. There is a fellowship among drunkards, thieves, adulterers, swearers, swaggerers: and shall there be no fellowship among good Christians?

There should be the greatest good fellowship among them. The Communion of Saints is an Article of our Creede: we say wee be∣lieve it, but we do not practise it. All my delight is on the faithfull, that are upon earth. Let us take pleasure in the fellowship of the faithfull in this world, that we may have the fellowship of Christ, his Saints, and Angels in the world to come.

Love the brother-hood.* 1.292 The forsaking of that is a step to the sin against the Holy Ghost. Christians are brethren.

It might be objected: why, some forsake the fellowship: why may not we doe the like? quia vivitur legibus, non exemplis. Some tra∣vellours goe out of the way, wilt thou doe so too! Some fall into a water and drowne themselves, shall we doe so too? Some are so madde, as to leape into a fire and burne themselves, and shall we doe so? Though others take the way to hell fire, yet let not us doe it. It is the manner of some to sit quaffing at the Ale-house all the day long: let not us doe so. It is the manner of some, for supposed cor∣ruptions that be in the Church to forsake the Church quite: but let them goe alone, let not us follow them: we have no such custome, nor the Church of God. Let us follow them that follow Christ; and for∣sake them that follow the Devill, let them goe alone for all us.

Some imagine they are safe, if they have example to alleadge. Such and such doe so.

That is a crooked rule: yee shall meete with bad examples eve∣ry where, but let us not be seduced by them.

To this he induces us by a forcible reason.

Ye may see it with your owne eyes. Almost all the signes are passed already, they be blind that cannot see this.

Here then it is cleere, that there is a day of judgment, and that day drawes neere. If it were neere in the Apostles time, how neere is it now, a thousand and odde yeeres being passed since? Let not us bee like them that put farre from them the evill day: not like that servant which saith, my Master defers his comming, and falls a beating of his fellow servants: not like those mockers, that say, where is the promise of his comming? but let us make a just reckoning, that this day is drawing neere indeed, that CHRIST is ready to open the heavens, and to descend in the cloudes, and to assemble all nations before him. Behold, I come quickly, said he, in the Revelation: he comes, and he comes quickly; therefore let us so live in a carefull discharge

of all duties to God and man, that our account may bee joyfull at that day, that then wee may meete Christ in the ayre, and be transla∣ted with him into the kingdome of glory.

If the Assizes at Bury draw neere, will not they that have nisiprius to trye, provide their Lawyers, and have all things ready? the ge∣nerall Assizes of the world is neere; therefore let as consider how we shall answer then.

VERSE 26.

WEE had need to make much of the fellowship we have among our selves, and provoke to love and good workes: for the danger is great, if we doe not.

If we. It is good for all to looke to it.

He doth not simply say, if we sinne; for then it were woe with us all, because in many things we sinne all.

Neither doth he say, if we sinne contrary to our knowledge, or if we sinne upon weakenesse and infirmitie, as the deerest children of God may doe. David sinned against his knowledge, when he committed adultery and murder. So did Peter, when he denyed Christ.

But, if wee sinne willingly. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: yeelding our selves voluntarily to Satan, maliciously opposing our selves to Christ and his Gospell, and rending our selves from the society of his Church and members, suffocating and choking the knowledge of the Lord Iesus revealed to us, as appeareth by the next words.

There is a great difference betweene 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 volens and voluntariè.

A man may sinne willing, his will consenting to it, yet upon a suddaine passion of the minde, drawne to it in some sort against his will. But he that sinneth willingly, doth it upon a mature deliberati∣on, with a resolute purpose to doe it, come on it what will: which indeed is rather a wilfulnesse, than a willingnesse.

Such as doe wilfully and maliciously resist Christ and his Gospell, that fall utterly away.

Not, being blind and ignorant, but when we have received of Gods gracious goodnesse, and as it were with both hands taking some de∣light in it at the beginning, having a taste of the good Word of God, Hebr. 6.

What? the acknowledging of the truth: not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, acknowledging it to be the truth of God, it being sealed up to them in their hearts and consciences by the HOLY GHOST. Their own consciences did tell them, that it was the truth of God, yet they sin∣ned willingly and oppugned it.

That Christ is our only King, Priest and Prophet: that hee by the sacrifice of his owne body hath purchased to us remission of sins, and the kingdome of heaven.

That there is no way to be saved, but by him: yet this blessed

truth they afterwards condemne, and resist it by might and maine.

Their estate is lamentable.

For the expiation of their sinnes, this sacrifice being rejected by them, wherewith alone the sinnes of the world are taken away, there can be no sacrifice for the abolishing of their sinnes: they can have no remission of sins, and therefore no place in the kingdome of heaven. Their sins are sealed up in a bagge. This is it which he said before, Heb. 6. It is impossible they should be renewed to repentance: and that which Christ said, Matth. 12. This sin cannot be forgiven, neither in this world, nor in the world to come.

For the better explication of this place, errors are to bee avoyded.

The Novatians have egregiously abused this place, sucking this poysonfull doctrine out of this sweete flower; that whosoever sins after baptisme, is damned: no hope of forgivenesse of sin for them. In baptisme we have remission of our sins: therefore if any sinne after this generall pardon, there remaineeh no remission of sinnes for them. In baptisme we receive the HOLY GHOST: therefore to sin after baptisme is to sin against the HOLY GHOST, and there is no expiation of that sin.

Who then shall be saved? Alas then we are all in a wofull case, and none should set a foote into the kingdome of heaven.

Peter sinned after baptisme and after the receit of the HOLY GHOST, yet he wept bitterly for his sinne, and was received into mercy. The incestuous man in the Church of Corinth, that lay with his fathers wife, sinned fowly after baptisme: yet Saint Paul would not have him to bee swallowed up with griefe,* 1.293 but admitted into the Church againe.

The Church of Ephesus had fallen after shee was baptised, yet CHRIST raises her from that fall againe.* 1.294 Remember therefore from whence thou art fallen, and repent, and doe the first workes. At what time soever a sinner repenteth him of his sinnes, though it bee twenty times after hee bee baptised, I will put his sinne out of my re∣membrance.

We are to know, that not all sins after knowledge are the sinnes against the Holy Ghost. Aaron knew the Commandement, Thou shalt not make to thy selfe any graven Image, yet he made the Israelites a golden Calfe; for all that, he obtained mercy at the hands of God. David knew adultery and murther to be grievous sins: yet he fell in∣to them. S^t. Peter contrary to his knowledge denyed CHRIST, hee said, I know not the man: yet hee knew him well enough: hee denyed him not once, but thrise; he added an oath, a curse, an execration to his denyall, yet hee sinned not against the HOLY GHOST.

It is a dangerous thing to sinne against our knowledge: for hee that knowes his Masters will and doth it not, shall be beaten with many stripes.* 1.295 It had bin better for them they had not knowne the way of truth, &c. yet not every sin against knowledge, is the sin against the Holy Ghost.

But this may be a fruitfull caveat to all, whom God hath enrich∣ed with knowledge. They are the most subject to the sinne against the Holy Ghost.* 1.296 Ignorant persons may be condemned: for the Lord Iesus shall come in flaming fire rendring vengeance unto them that doe not know God. But ignorant persons cannot commit the sin against the Holy Ghost: they must be men of knowledge, that fall into this sinne: therefore the more knowledge we have, the more carefull wee should be, that we be not carryed by little and little into this sinne. Know∣ledge puffeth up: knowledge breeds pride: and pride may tumble us into hell, before we be aware. The Devill at the first, and so hee is still, was of wonderfull knowledge, he saw what was in heaven: yet he was carryed into the sinne against the Holy Ghost, he sinned malici∣ously against the knowledge which hee had received. The Pharisees were men of singular knowledge sitting in Moses chaire, reading Divinity lectures to the people, most skilfull in the Law of God: these fell into this horrible sinne, many of them, as is apparant in the Gospell. Therefore let them that have knowledge looke to themselves. Let us not thinke highly of our selves for our knowledge, least we fall in∣to the condemnation of the Devill. To whom much is given, of them much is required. Therefore the more knowledge GOD hath given us, the more often let us be in prayer, that we may employ it to the glory of the giver. The more we know, the more humble let us be, and crave the gracious assistance of God's Spirit to guide our know∣ledge to his glory, the good and benefit of our brethren. As wee have science, so let us have conscience; and as we abound in knowledge, so let us abound in practice, and be plentifull in the fruits of righte∣ousnesse by Iesus Christ.

3. Every sin that is done willingly, is not the sinne against the Holy Ghost. David lay with Bathshebah willingly: and for the most part we sinne willingly, with joy and delight: but this sinne hath malice annexed to it, as we shall see afterwards.

They fall toti, à toto, in totum: scienter, volenter, malitiosè, irrevo∣cabiliter.

It is as cleere as the noone day, that the sinne against the Holy Ghost cannot be forgiven: it is peccatum irremissibile.

This is so cleere in Scripture, as that the Papists cannot deny it, yet they will smooth it with the oyle of distinction: it is called ir∣remissibile: ordinariè, non absolutè, as Bellarmine speaketh: because or∣dinarily it cannot be forgiven, not because forgivenesse is absolutely denyed unto it: aegrè & difficulter, it can bee forgiven, yet with much adoe, and seldome it is forgiven.

But Christ sayes, it can never bee forgiven, neither in this world nor in the world to come:* 1.297 not, it can hardly be forgiven, but never. Saint Iohn calls it a sinne to death, not a sinne neere death: that cannot be forgiven without great difficulty,* 1.298 but such a sin as strikes the par∣ty with the dart of death without recovery. Every sinne is to death without the mercy of GOD in CHRIST: but this is a sinne to death without a remedy. The death of CHRIST cannot cure

this sinne. Without Repentance, none can bee forgiven.* 1.299 These men cannot repent: Ergo, it cannot bee forgiven. There remaineth no sacrifice for this sinne: the sacrifice of CHRIST cannot abo∣lish this sinne, because it is contemned by them, and was never or∣dained for them. A lamentable sin! Let us entreat the Lord, above all sins to keepe us from this.

There is a sacrifice for Idolatry, for common swearing, for prophanenesse, for theft, treason, adultery▪ murder; these bee hor∣rible sinnes, and the Lord preserve us from them; yet these may be washed away in the bloud of Christ, sacrificed on the Crosse for us: but there is no sacrifice for these sinners. Lord keepe mee, sayes Dauid, from presumptuous sinnes. But much more let us pray, Lord keepe us from this sinne of sinnes, the sinne against the HOLY GHOST: and undoubtedly hee will keepe all his from it: for they that are borne of God, cannot sinne unto death.

VERSE 27.

BVt on the contrary side:

Hee doth not say, the present judgement of GOD shall light on them, but that which is a mervailous torture to their conscience, a fearefull and continuall expectation of it, being assured it will one day come upon them: as a condemned man lookes eve∣ry houre to dye.

The godly stand in a joyfull expectation of CHRIST his comming, and wish for it. Come Lord Iesu, come quickly: but the ex∣pectation of his comming strikes a continuall terrour to the wicked, which is as a racke to them in the meane season. The devils believe there is a God, and tremble: so these apostats believe there is a day of judgement, and quake at the recordation of it.

And the Zeale or fervency of fire: goe ye cursed into everlasting fire.

Fire is terrible: therefore the paines of hell are described by it.

Fire is devouring: it devoures an whole towne. This is a devou∣ring fire, it shall alwayes be a devouring of them, and yet never fully devoure them: they shall ever be burning, and never burned.

Whom? them that are opposite to Christ, that wage battle against him: open and professed enemies, set on the other side against Christ; yet under a kind of pretext and colour, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth import, inverting to themselves some colourable reason, why they should doe so.

This is that which hee said, Heb. 6. They are a reprobate earth, whose end is to be burned.

Here it is evident to us all, that there is a day of judgement. There is a lake burning with fire and brimstone. The wicked would not looke for that which is not: they looke, and that with feare and horrour, for the judgment to come. Felix trembled: therefore there is a judgement. The thieves would not be afraid of the Assizes, if there were no judgement. The very devils, and all the wicked know

there is a judgement to come. Why art thou come to torment us before the time? they knew there was a time when they shold be tormented: but they complained, that CHRIST with his holy presence tormen∣ted them before the time. Therefore let us all after a godly manner feare this judgement. As for them that thinke there is no judgement, they are worse than the Devill, 2 Thes. 1.8. There is a violent fire that shall devoure the adversaries: an unquenchable fire prepared for the Devill and his Angels. Doe not imagine, that ignis gehennae is ignis fatuus. It is said of the Sodomites, that they suffer the vengeance of eter∣nall fire. God hath appointed a day wherein hee will judge the world in righteousnesse: and wee must all appeare before the judgement seat of CHRIST. Therefore let us often thinke upon it, and let it be as a bridle to restraine us from sinne. Whether I eate or drinke, said Ie∣rome, mee thinkes the trumpet soundeth in my ears, surgite mortui, venite ad judicium. Even now, when wee are eating and drinking, making merry at the Nativitie of our Blessed SAVIOUR, even now, when wee are in the middest of all our mirth and Christ∣masse games, let us remember there is a judgement: and let us live here, that wee may stand without trembling before the Sonne of man at the latter day.

The very conscience of a man doth tell him at one time or other, whether hee will or no, that there is a day of judgement. Why are men vexed in their soules when they have sinned, when they have committed such sinnes as the Law cannot take hold off, as oppressi∣on and wrongs offered to their brethren, secret adulteries, &c. Why are they grieved for these, and can find no rest in them, if there were not a judgment to come?

VERSE 28.

* 1.300HEre is the equity of it.

He that abrogates it, that pulls it out of place, that violates it, elata manu, Num. 15.30. Not he that in a small offence transgresseth the Law, but that breaketh it in some monstrous and no∣torious manner: either by blasphemy, by contemptuous propha∣ning, by contumacy against father and mother: and hee that doth transgresse these lawes in a despite and contempt of them, hee must needs be put to death: there is no remedy.

No mercy is to be shewed in it: the Law must have his course, without respect of persons: whether hee bee high or low, rich or poore, hee must dye for it. No bribe may save his life, Deut. 19.21.13, 8.

Yet good advice must bee had in putting him to death: there must be an orderly proceeding against him; his fault must be con∣vinced by sufficient witnesses.

All Moses lawes were not written with bloud, as Draco's were: but only great and capitall crimes. Such were to dye without mercy.

Mercie is an excellent vertue, a divine vertue: draweth neere to the nature of God, which is the Father of mercies: be yee mercifull, as your heavenly father is mercifull. Yet for all that, mercy in some acti∣ons is to be shut out of doores. We must sing of judgement, as well as of Mercy, as David did. Mercy is not so to be imbraced as that Iustice should bee forgotten: they that have transgressed the Law, especially in contempt of the Law, are to dye without mercy: the Lord often toucheth upon this string.

We must not be more mercifull then God will have us. Saul spa∣red Agag: but it cost him his kingdome. Some will say of a thiefe, a murderer condemned to dye, is it not pitty such a proper man as he should dye? no verily: foolish pitty marrs the Citty. If such a one be permitted to live, hee may doe much hurt in the common∣wealth: therefore no pitty is to bee shewed to him: mercy must bee stretched no further, than God hath appointed.

But how must he dye? orderly, being convicted by the due course and order of Law. The fact must be sufficiently proved, before sen∣tence of death passe against him: and how must it be proved? ei∣ther by his owne confession: or by the testimony of others. Now one man may be partiall, or he may speake on spleene and malice: therefore two witnesses at least must be produced. Iesabel procured two witnesses, against Nabal. Two witnesses were brought in against our SAVIOUR CHRIST.* 1.301 Timothy must not receive an accusati∣on against an Elder, but under two, or three witnesses. There was thought no probability, that two would conspire in an untruth: the one at the length would bewray the jugling of the other. Therefore, if there were two, then he dyed: but now the world is growne to such an height of impiety, as that it is as easie a matter to suborne two false witnesses, to get two knaves to sweare an untruth, as to take the pot and drinke. A most vile age wherein we live; but from the be∣ginning it was not so.

VERSE 29.

THe interrogation is more forcible, then if it had beene a plaine affirmation: they dyed the death of the body: but these are worthy of the death, where soule and body shall dye for ever.

Be you Iudges in the matter. I dare appeale to your own selves.

Then he sets forth the greatnesse of their sin: which ariseth by three steps or degrees. 1. They in the Law despised Moses, which was but a man: these Christ, which is the Son of God: therfore they are worthy of a sharper punishment: they broke but one particular Law: these renounce the whole Gospell of CHRIST the Son of God.

They have not Christ actually to tread upon, he is in heaven at the right hand of God, but metonymically, in treading his truth under their feete, which they make no reckoning of, in conculcating the benefits

of CHRIST offered to them, they tread CHRIST Himselfe, or, they carry such a spitefull minde against him, as if possible, they would pull him out of heaven, and tread him under their feete. They did it not actu, but affectu. This is the vilest indignity, that can be of∣fered to any, to make him as dirt to tread on. The Souldiers crucified CHRIST, but they did not treade him under their feete. For Tray∣tors to tread the King under their feete, is a monstrous thing: yet these as arrant Traytors did tread Christ the King of Kings under their feete. Horrible wretches!

In this they opposed themselves to his kingdome.

In the next to his Priest-hood.

Christ by his last Will and Testament gave us a Legacie of the kingdome of heaven Luk. 22.29. the which Testament was con∣firmed by the bloud and death of the Testatour, Matth. 26.28. Now this holy, precious and pure bloud, wherewith we are washed from our sinnes, these impure wretches account an unholy, a common, a pollu∣ted thing, Mark. 7.2. Acts 10.15. They make no more account of the bloud of Christ, then of the bloud of a thiefe, nay of a dogge or swine, yet they had some benefit by this bloud.

Last of all, they opposed themselves to the prophesie of Christ.

It is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: they abuse him with some notable re∣proach and contumelie.

Which is the fountaine and bestower of all graces.

He had given them many graces, of knowledge, of some faith, hope, love and zeale: yet they contumeliously reproach this spirit, re∣vile him: terming him a spirit of errour, that had deluded them all this while: For this cause they have sinned against the Holy Ghost.

In these respects they are worthy of most severe punishment: no sacrifice for this sinne.

Is any pitty to bee shewed to them, that—In this world there is Mercy, but none to bee expected in the world to come. Then judgement mercilesse. Now CHRIST standeth with open armes, venite ad me omnes: but then he shall say, ite maledicti: no mercy to be found for the wicked at the day of judgment. God shew mercy to the house of Onesiphorus at that day: there is mercy for the godly that be in Christ: but none for the wicked that be out of Christ.

And who be they that shall be so severely punished?

From hence may be collected a true definition of the sin against the Holy Ghost. It is a malicious oppugning of the truth of the Gospell sea∣led up in their hearts by the HOLY GHOST: they were enlightned in the mysterie of redemption purchased by Christ: that he is the on∣ly Priest, which by the sacrifice of his own body hath made satisfacti∣on for our sins, and hath reconciled us to God the Father, that by his bloud alone wee have an entrance into the holy place: this truth was re∣vealed to them by the Holy Ghost: this they once acknowledged and professed before all men; but afterwards maliciously they oppugne this truth by blasphemous speeches, rayling and reviling books, and by all the force they can, go about to suppresse it by fire and fagot,

treading under foote the Sonne of GOD, and counting the bloud of the Testament as an unholy thing. Paul was a blasphemer, and a persecutor of the Lord Iesus: Saul, Saul, why persecutest thou mee? yet hee sin∣ned not against the HOLY GHOST, because hee did it on igno∣rance. Peter sinned against his owne knowledge, when hee denyed and forswore CHRIST: yet he sinned not against the Holy Ghost; because he did it on weakenes, for the preservation of his life. Ma∣licious impugning of every truth of the Gospell, is of the essence of the sinne against the Holy Ghost. To malice a member of Christ, a Preacher, an Ambassadour of Christ, as Ahab did Mich••aiah, is a grievous sinne, a step to the sinne against the Holy Ghost: yet not the sinne against the Holy Ghost.

That is a malicious oppugning of the truth it selfe.* 1.302 As Saint Paul sayes of Alexander the Copper-smith, that he resisted, not his per∣son, but his preaching, and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with all his might. Such a one was Iulian the Apostata, that had beene a Christian, baptised into the name of Christ, in outward shew a zealous professour of the Gospell, a publike reader in the Church of Nicomedia: he and his brother Gallus together built a Temple to Mammas the Martyr. This simulata Sanctitas proved duplex iniquitas. Afterward in con∣tempt of Christ and Christian religion he washed away his baptisme with bloud: he was a scoffer and derider of Christ, a cunning perse∣quutor of the Gospell; not by fire and sword, but by sleights and de∣vices: because he thought open persequution would make Christia∣nity more glorious. In despight of the true God revealed to him in Scripture, he worshipped the Gods of the heathen. To the last gaspe hee spewed out malice against our Saviour Christ. When the arrow was in his side, that gave him his deadly wound, he took some of his own bloud into his hand, threw it into the ayre, and said, Vicisti Ga∣lilaee, &c. and so dyed miserably. Bellarmine sayes, l. 2. de poen. c. 15. there bee some among us, that knowing the Scriptures and the Fa∣thers, yet sinne against their owne knowledge, and that of malice to the truth. But as for us, we will not judge them.

An horrible sin! Let us all take heed of it. The damned commit not this sin: for men may be damned for lesse sins. If thou continuest in adultery, unrepented, thou mayest be damned: nay, the least sinne without repentance may throw us into hell: but questionlesse they are damned that sin against the HOLY GHOST. A sore punishment is reserved for them. Therefore let us all beware of this sinne. Let us bee thankefull to GOD for the Truth of the Gospell revealed to us, let us make much of it. Let us not quench the light of the spirit, but nourish it in our hearts. Let not the least thought against the truth finde any entertainment in us: Let us never open our mouthes against it, but blesse God for it, and defend it by all possi∣ble meanes. Let us say with that worthy Apostle, we can doe nothing against the truth, but for the truth: yea, let us be content, if God shall see it good, even to lay down our lives for the Truth. Let us take heede, how upon pride, vaineglory, or singularity we maintaine

any opinion against the truth; how upon malice we set our selves against the truth. For by these degrees, the Devill at the length may carry us into this fearefull sinne against the HOLY GHOST. Let us not grieve the good Spirit of God any kinde of way, but let us suffer our selves to be guided by him all the dayes of our lives, that we never fall into this horrible sin, nor be partakers of the punish∣ment due to it, but that wee may be preserved from it and all other sinnes, and reigne with CHRIST our blessed SAVIOUR in the life to come.

There is an outward and an inward sanctification: hee is not a Iew which is one outward; but he is a Iew which is one within. Iudas see∣med to be a Saint: yet he was a Devill.

Let us entreat the Lord to sanctifie our hearts as well as our hands, our soules and consciences, as well as our tongues. That is true san∣ctification that beginneth at the heart, and from thence floweth to all the parts and members of the body.

What should we doe with a faire and beautifull Apple, if the core be rotten? A straw for an outward glorious profession, and if there be no truth in the inward parts. Therefore let us desire God to sanctifie us in soule, spirit and body throughout.

VERSE 30.

The second argument is taken from a divine testimony, con∣taining in it the nature of God. Where,

• 1. The allegation of the testimony.
• 2. The Application of it.

In the allegation.

1. The manner, how.

2. The matter of the testimony alleadged: which hath two branches; the one out of Verse 35. the other out of Verse 36.

If GOD bee a just judge, and a severe revenger of all impiety, even among his owne people, then those vile wretches must not thinke to escape, that tread under foote the Sonne of God—But God is such a one. Ergo.

Quàm verax & potens sit. They that bee Christians must bee acquainted with God, they must know him, of what nature and dis∣position he is: ye erre, not knowing the Scriptures, nor the power of God, Heb. 9.11. If sitting in the lappe of the Church, we know not God, our condemnation shall be the greater.

Where hath he said it? In the Scripture. Moses was the pen∣man of that booke, out of the which this testimony is desumed: yet it is God that speaketh in that booke. God spake by the mouth of David, by the mouth of all his Prophets. Art thou desirous to heare God speake?* 1.303 as who would not bee glad to heare the King speake? but art thou desirous to heare the King of Kings speake? come to the

Scriptures, and there thou shalt heare him speaking.

Which ought to enflame us with a love of the Scriptures, and cause us to read and heare them with al reverence, because not man, out God speaketh in them.

What sayes he? he thunders with a vehement voice.

Vengeance and retribution are mine.

What, may none revenge but GOD? Surely no, by his owne authority.

The Magistrate may revenge:* 1.304 for he carryeth not the sword in vaine.

But his throne is Gods throne, his sword Gods sword, his venge∣ance Gods vengeance: no private man may revenge. The King sayes, White-Hall is mine, the Scepter and Crowne of England is mine; and shall any goe about to wring them out of his hands? The King of Kings sayes, vengeance is mine, and wilt thou wrest Gods sword out of his hand? Take heede how thou doest it, lest thou beest found a fighter against God. Say not, such a one hath angred mee, I will be even with him: ô saucy Merchant! wilt thou intrude thy selfe into Gods office?

The second branch of the testimony.

The greatest part of Interpreters are of opinion, that the Apo∣stle alleadgeth this to his purpose indirectly, by the way of conse∣quent. If God will bee avenged on the enemies of his people, much more on the enemies of his Sonne.

They thinke that to judge his people, is, to judge the enemies of his people for his peoples sake.

But this is alleadged directly: and to judge is put for to punish.* 1.305 The Lord shall judge his owne people, even so many of them as revolt from him, the living God, to dumb and dead idols. That is the scope of the whole Chapter, as yee may see from Verse 15 to this place: and Saint Paul citeth, Verse 21. Rom. 10. to prove the re∣jection of the Iewes. Though they be his owne people, whom he hath honoured with the Word and Sacraments, that have given up their names to him, and taken upon them the profession of his holy truth: yet if they fall from him, he will severely punish them.

Therefore those men that have beene enlightned with the Spirit of grace, that have had CHRIST IESUS revealed to them, and yet contumeliously despise that spirit; count the bloud of the Testament a prophane thing, and tread the Sonne of God under their feete, un∣doubtedly they shall drinke deepely of the cup of Gods vengeance: for vengeance is Gods, and he will powre it in full measure on them.

It cannot bee denyed but that God is exceeding mercifull: his mercy reacheth to the clouds, is higher than the heavens: his mercy is over all his workes. There is not halfe a Psalme of Iustice: but an whole Psalme of his Mercy. The foote of that song is this, for his mer∣cy endureth for ever: yea he is the Father of mercies, of a great num∣ber of mercies: yet for all that, hee is just too. As mercy is his, so vengeance is his: he is a Iudge as well as a Father. As he is wonder∣full,

kind and beneficiall to his people, when they serve him: so he will judge his people, when they depart from him David said concer∣ning the government of his house and kingdome, I will sing of Mer∣cy, and Iudgement. Wee sing of Mercy, but we let Iudgement goe; like bad Musitions wee leave out one part of the song: wee harpe much on the string of Mercy, but we never meddle with the string of Iustice.

Though wee sweare, be drunken, commit adultery, steale se∣cretly from our neighbours, though we make small reckoning of his word, raile on it and the Preachers too: yet God is mercifull, rea∣dy to forgive our sins.

I but remember likewise that vengeance is his, and he will judge, even his owne people: especially, if with an high hand they sinne a∣gainst him: hee will wound the hairie scalpe of them, that goe on in their sins. The Scripture records examples of Gods vengeance, as well as of Gods Mercie. He threw the Angels out of heaven, when they sinned: hee drowned the whole world for sinne: he rained fire and brimstone on Sodome; he made Iesabel a filthy adulteresse, though a Queene, to be cast out of a window and eaten up with dogs. If we know the truth, and make no conscience to live according to the truth: if we cause his Gospell to be blasphemed by our wicked lives: especial∣ly, if wee choake the truth revealed to us, set our selves against it, and maliciously despise the spirit of grace, whereby wee were in some measure sanctified, then the vengeance of GOD will light heavy on us. Therefore let us thinke as well on Gods Iustice, as on his Mercy.

VERSE 31.

OVt of this divine testimony the Apostle inferreth a fruitfull conclusion, shewing what use we are to make of this doct∣rine: it must cause us to feare God Almighty.

An horrible thing! to fall suddenly, when we little thinke of it, and deepely too, into the wine presse of Gods wrath: so much the word doth import. Into what? into the hands of the living GOD. Why, God hath no hands: therefore we need not feare falling into them? True indeed, God hath no part or member of a body, as we have, for he is a spirit: yet for our capacitie, it is adscribed to him. By the hands of God in this place is meant, the wrath, power and an∣ger of God Almighty. As a master sayes to his servant, take heede how you come into my hands againe: so it is a fearefull thing to fall in∣to Gods hands.

What is this God? A living God, that lives for ever, not a dead and dumbe Idoll: therefore there is no escaping out of his hands, if we fall into them.

For the better explication of it, know, that GOD hath two hands. The one is Manus protegens, into thy hands I commend my

spirit. It is a comfortable thing to fall into these hands. The other is manus puniens, and that is double; the one as he is Pater castigans, so David chose to fall into the hands of God: the other,* 1.306 as he is Iudex vin∣dicans; and so it is a fearefull thing to fall into his hands. The wrath of a King, sayes Salomon, is as the roaring of a Lion: what is the wrath of the King of Kings? An earthly King may be appeased with rewards and requests: but his wrath, if he be once angry as a Iudge, cannot be appeased. Some by violence may snatch thee out of a Kings hand, which is stronger than he: none can deliver thee out of Gods hands: if thou beest his prisoner once, looke for no Gaole delive∣ry. Thou mayest run out of a Kings kingdome,* 1.307 but there is no run∣ning from GOD: whither shall I flye from thy presence? in any cor∣ner of the earth hee will finde thee out: yea though thou haddest wings to mount up into the heavens, he can fetch thee downe. An earthly King lives but for a time; at the length hee dyes: but GOD lives for ever. Therefore it is a fearefull thing to fall into his hands.

Yet men little consider this: they imagine it is nothing to fall into Gods hands. A servant had rather fall into Gods hands by making a lye, then into the hands of his master by speaking a truth. A num∣ber of desperate persons had rather fall into Gods hands by swearing and forswearing, then into the hands of an earthly judge. We make no account of Gods hands: tush God sees it not, or if he regard it, he is a kinde God, it makes no matter for falling into his hands: yet it is a fearefull thing: for though he beare long with thee in wonderfull patience and long suffering, yet he will make thee beare in the end. Therefore let us not wittingly and willingly fall into Gods hands, es∣pecially 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of them, they must bee raced out of our remembrance: yet there ••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 remem∣brance, 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 un∣der 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 afflicti∣ons. All that will live godly in CHRIST IESUS, shall suffer per∣secution. 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 Ma∣nasseh 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 here∣after 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 He∣retickes, 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 afflict∣ed 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 con∣tentedly 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 spoy∣ling 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 sorrow∣full away. Now in the time of prosperity we will not bestow any of our goods on the poore, on the Church, on the maintenance of the Word of God, unlesse it be extorted by Law? then how will we suffer with joy the losse of all in the time of adversity? Let us not be so glewed to our riches: let us use them now, as if we used them not, that if the time of tryall should come, wee may joyfully forgoe Christ's sake.

VERSE 35.

NOw hee prepareth them to persist with boldnesse in it: by confirming and strengthning of them in the profession of the Gospell.

1. Hee commends to them an heavenly courage and invincible boldnes: then he points out two props or pillars for it to leane upon.

1. The admonition. 2. The reason of it.

Cast not away: as faint hearted Souldiers are wont to doe their weapons: cast it not away, but keepe it still, Eph. 6.13. he bade us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, our spirituall armour. Here he would not have us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Wee are wont to cast away those things, that be hurtfull and cumbersome to us. This heavenly weapon of confidence and bold∣nesse is very necessary and commodious for us: therefore let us not cast it away. Will a traveller cast away his staffe, whereon he leaneth and sustaines himselfe in his journey? The confidence wee have in God by Iesus Christ, is the staffe, whereon we leane: therefore let us not cast, it away; for so much as yee know yee have within your selves, a better enduring substance in heaven, although yee loose all these earthly goods. Therefore cast not away that confidence. Let it cause you couragiously to passe through all afflictions whatsoever.

The word doth import not only an inward boldnes, but an open profession of it before all the world. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: when men are not afraid to speak all and deliver their whole minde. As ye have begun to fight valiantly under Christ's banner, even to the spoyling of all your goods: so let nothing quayle your courage, con∣tinue fighting to the end.

Why? what shall they get by it? this your bold and confident fighting shall be rewarded, and that greatly too: therefore persist in it.

Hee doth not say, it shall have: but, it hath already: namely, fide & spe: not a small, but a great recompense of reward. We shall not only have a reward, but a great reward, Psal. 19.11. Matth. 5.12. It is great in many respects.

1. For earthly goods which wee loose, we shall have treasures in heaven that abide for ever: and is not that a great reward? for chips to have gold.

2. For our afflictions, that are finite, wee shall have infinite and eternall happinesse. Here we suffer for a time: there we shall reigne forever. What a great reward is this? Barzillai said to David, why will the King recompence it with such a reward? much more may wee say: why will the King of Kings recompence our afflictions with such a great reward as this is?

Let the consideration of this reward put life and courage into us all. It would grieve a Souldier to fight, when he shall get nothing, but blowes: but if he be sure of a rich spoyle, when the battell is ended, that will make him fight couragiously: we shal be amply re∣warded, therefore let us fight.

Our labour is not in vaine in the Lord, 1 Cor. 15. ult. all our good workes shall bee rewarded: yet thereupon it doth not follow, that they are meritorious. Wheresoever the Papists finde fire in the Scripture, that is the fire of purgatory: and where they finde a re∣ward, thereupon they conclude a merit. Indeed opus & merces are relatives: but not merces & meritum. A reward doth presuppose a worke, but not a merit. All that laboured in the Vineyard were re∣warded, but not according to their merits: for then they that la∣boured but one houre, should not have beene equall with them, that bore the heate and burden of the day: but they were rewarded accor∣ding to the promise of the Lord of the Vineyard: so shall wee bee. Therefore it is said Verse 36. that we shall receive the promise.

But this is most certaine, that all our workes whatsoever issuing from faith shall be rewarded. Our comming to Church, our hea∣ring of Sermons, if with feare and conscience; our feeding of the hungerie, cloathing of the naked, our prayers, almes deeds, &c. yea a cup of cold water, given with a sincere heart, shall not loose his re∣ward. Moses looked to the recompence of the reward: so let us doe with the eye of faith. It is not in vaine to serve God, as the wicked complaine in Malachie: we shall have great recompense of reward for our service. Let this encourage us all in the profession of the Gospell.

VERSE 36.

THe first pillar is patience. Where, 1. The necessity of pati∣ence. 2. A remedy against impatiencie.

• 1. The necessity of patience is intimated.
• 2. Vrged by a forcible reason.

He doth not say, it were well yee had patience▪ it were a conveni∣ent thing that yee had patience, yee cannot be without it. A Souldier hath need of weapons; a man of meat and drinke; and yee of patience.

Why? the reason is taken from the necessary use of it: with∣out patience yee cannot have heaven promised to you: therefore yee have need of it.

That after yee have done the will of God, that is suffered according to his will. It is Gods will we should passe to heaven through afflicti∣ons, 1 Pet. 4. ult. in that respect let us beare them patiently, and let us say with Paul, Act. 21.13. I am ready not to be bound only, but to dye for the name of the Lord Iesus.

The promise, that is rem promissam. Multa cadunt inter promissum, & rem promissam. Patience is a noble vertue: nobile vincendi genus est patientia.

1. Sapientem demonstrat. David shewed himselfe a wise man when he bore patiently the railing of Shimei. So did Hezekias, when he answered not Rabshakeh. The world counts them fooles, that put up reviling speeches, yet they be the true wise men.

* 1.3082. Fortitudinem superat, aerek Aphaijm. Septuag. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It is counted cowardlinesse not to resist: yet it is the best valour in the world.

3. Sine ictu de hoste triumphat. Wee give our enemie never a blow, and yet we overcome him; not feriendo, but ferendo, we tri∣umph over them all. It is a victory gotten, not only without bloud∣shed, but without the stryking of a stroake.

4. In morte vitam conservat. As the Salamander lives in the fire: so patience makes us to live in the fire of afflictions.

5. De regno securitatem praestat, Matth. 5.10. Blessed are they that suffer persecution for righteousnesse sake: for theirs is the kingdome of heaven: therefore let this excellent vertue be imbraced by us all. In patience possese your soules. Wee can have no quiet possession of our soules without patience. Wee have neede of patience at all times and seasons, in adversitie and prosperity too. Though wee bee not thrust out of our houses, spoyled of our goods, banished the Coun∣try, clapt up into prison, carryed to the stake for the profession of the Gospell: yet if wee belong to CHRIST, wee shall alwayes have our Crosses. All that will live godly in Christ Iesus, shall suffer persequution. If any will be my Disciple, let him take up his Crosse. God will exercise us one way or other: either he will send us sicknesse, or

stirre up some rayling Shimeis against us: he will evermore be trying of our faith. Therefore we have need of patience. It is as needfull as our meat and drinke. Patience is the foode and nourishment of the soule. Therefore the Lord in mercy give patience to us all.

From hence some conclude,* 1.309 that good workes are necessary to salvation. Patience is a good worke. The Apostle avouches, that it is necessary, not only ratione praesentiae; being good workes they cannot bee separated from faith: sed ratione relationis ad salutem; for here hee doth not simply say, that patience is necessary; but with a refe∣rence to eternall life, that yee might receive the promise.

Wee grant good workes are necessary to salvation: none can be sa∣ved without them: but how? not as meritorious causes of salva∣tion, that is CHRIST alone, which hath purchased heaven for us with his owne bloud: but necessary, as fruit for a tree: and the way for a passenger to goe by to his house and Country. Good workes are the way to heaven, and so necessary for us all to walke in. In that respect we have need of patience, of vertues and good workes.

VERSE 37.

HEre is a remedy against impatiencie taken from the shortnes of the time wherein we are to suffer. Thou callest for pa∣tience: thou wouldest have us to be patient in our afflictions: but how long shall we continue in them? To that he answers parvum quàm quàm: the ingemination of the word, augmenteth the signi∣fication of it: as Toboth, Toboth. Raagnoth, Raagnoth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Hee, that is, the Lord Iesus Christ,* 1.310 and deliver you out of all your miseries.

I: he will come, but it may be long first? Nay, he will make no tarrying.

If wee bee in any kinde of affliction, wee thinke the time long, though it be never so short. As the Saints in the Apoc. 6.10. cry, how long, Lord? So if wee be sicke, we say, how long Lord? how long will it be ere this sicknesse be removed from me? how long shall we endure the taunts of the wicked? how long shall Christians in some Countries suffer banishment, imprisonment, losse of goods? how long shall the Devill and his instruments tyrannize over them? but a very little while, even the turning of an hand, the twinckling of an eye, in respect of eternity? What is tenne or twenty yeeres cala∣mity, if it should be so long? What is thirtie eight or fortie yeeres, as Ioh. 5. a man was so long diseased in his feete? what is this to life everlasting? who would not fight a while, that he might have the victorie? who would not take physike a while,* 1.311 that he might be whole? our light affliction, which is but for a moment, causeth unto us a farre most excellent and an eternall waight of glory. Therefore let the shortnesse of our suffering comfort us: hee that should come, will come in his due and convenient time.

GOD comes to deliver us three kinde of wayes.

1. By plucking us out of the temptations in this world: as hee did Saint Paul out of the mouth of the Lion, the Emperour of Rome.

2. By our particular death: he takes us out of the world by death, and then there is an end of all our sorrow.

3. By his comming at the generall judgement: that is not long: behold, I come quickly. Then shall we both in our bodies and soules in heaven: where all teares shall be wiped from our eyes for ever. Let us be of good comfort: yet a very little while, and the Lord will come graciously to us one way or other.

VERSE 38.

THe second pillar, for sustaining them in afflictions; is Faith. Where, 1. The excellency of Faith.

2. The application of it, Verse 39.

The excellency is,

1. Set downe, then illustrated.

Beemunatho. Every man must live by his owne faith: he cannot live by the faith of another. In the Sept. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by my faith, that is by faith in me: which is all one.

Here we see, whereby a Christian lives: not by the ayre, as Camelions doe; not by love, as we use to say: not simply by his meat and drinke: by that indeed through Gods blessing the body liveth:* 1.312 but the soule lives by faith, Gal. 2.20. and they that want faith are dead, even while they live, as Saint Paul speaketh of the wid∣dow. A just, holy, and righteous man lives by faith. I know whom I have believed. Wee know what joy is laid up for us in heaven: therefore we beare patiently all the afflictions of this present life.

We doe not only live by faith at our first conversion, and justi∣fication, as Saint Paul disputeth in his Epistle to the Romans, but all the dayes of our life we live by faith. Therefore let us entreat the Lord to encrease our faith, that in all calamities we may live by it in this world, and live without it in his kingdome in the world to come.

This is illustrated by the contrary: but if any withdraw himselfe, my soule shall have no pleasure in him. So the Seventy have it. The Hebrew in words is much different from it: yet in sence they are all one. Gnuphlah: hee makes himselfe a tower, whose heart is not upright in him. He trusts to himselfe, not to God, that is, he with∣draweth himselfe from the Lord: and if his heart bee not upright in him, then God hath no pleasure in him. But wee need not busie our selves in the reconciling of these places: for Saint Paul doth not of purpose alleadge it as the Prophets testimony; but only useth the words of the Scripture in them to commend faith to them.

If any with-draw himselfe by infidelity, and thinke it a better course to sleepe in an whole skinne, then to suffer any thing for Christ and his Gospell—My soule. Either it may be spoken in the person of the Apostle: or in the person of GOD: neither any good Christian, nor GOD Himselfe will take any pleasure in such a one; but hee is rather detested of God and man: therefore let us live by faith, and not withdraw our selves by infidelity.

VERSE 39.

THen followes an application of it to the Hebrewes▪ which is partly negative, partly affirmative.

Though I have spoken of some unfaithfull persons, that with-draw themselves or depart from the living God: yet I would not have you imagine, that I meane you, that I put you into that black bill: nay you, are of another stamp, you are birds of another fea∣ther: yea he includes himselfe in their number, that they might con∣ceive the better of it, to be coupled in the same yoke with him.

1. He tells them what they are not.

Wee are not of the withdrawing. Either the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must be supplyed, after the manner of the Grecians; or the noune 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to the custome of the Hebrewes: we are not the Children of the withdrawing, to the destruction of our soules: but we are the Chil∣dren of faith, to the conservation of our soules in this Sea of mise∣ries, wherein we are tossed.

1. Here wee learne, that when the Preacher hath occasion to terrifie the wicked, hee must comfort the godly, least they take it to themselves and bee discouraged. So Hebr. 6.9. 1 Thes. 5.4. 2 Thes. 2.13. Many weake consciences are soone cast downe, and ready to apply that to them, which the Preacher never meant of them: therefore we must use this wise and heavenly discretion, that the Apostle doth.

2. Here we see, that good Christians must be no withdrawers of themselves. Wee must withdraw our selves from the wicked:* 1.313 come out, come out my people from the middest of them. We must not with∣draw our selves from the Church of God, because of some preten∣ded spots in her, as the sectaries doe, but we must withdraw our selves from Gods enemies. There is a time also, when we must withdraw our selves from the company of our friends into our secret cham∣bers, and pray to God, as Daniel did. But in the time of persecuti∣on we must not withdraw our selves through infidelity, and run out of the field, wherein God hath set us. We may read of some with∣drawers, Ioh. 6.66. Demas was a withdrawer: so was Iulian the Apo∣stata: but let not us be such. Let us say with them, Ioh. 6.68. to whom shall we go? thou hast the words of eternall life. Iosua would be no withdrawer: choose yee whom you will serve; but I and my house will serve the Lord, Ios. 24.15. Saint Peter would be no withdrawer:

though all forsake thee, yet will not I: he did deny him for a time and withdrew himselfe: but he wept bitterly for it, and stood better to his tackling. If the storme and tempest of persequution should arise, let us not withdraw our selves and refuse to suffer for CHRIST: but let us sticke to him all the dayes of our life. Yee are they, that have continued with me in my temptations. CHRIST loves continuers. Be faithfull to the end, and I will give thee the Crowne of life. Let nothing make us to withdraw our selves from CHRIST, but let us cleave stedfastly to him in this world, that wee may reigne and triumph with him in the world to come.

CHAP. XI.

IN the substance of that exhortation derived out of the doctrine of CHRIST's Priest-Hood three severall vertues were com∣mended to us: the first, faith; the second, hope: the third, love. Now followeth a particular explication of all these. Faith is pain∣ted out to us in this Chapter, Hope in the twelfth: Love with the fruits thereof, in the thirteenth.

This Chapter hath two principall parts: a definition of faith, and an illustration of it.

• 1. By Example.
• 2. By instance, Verse 3.

It is defined Verse 1. Where the nature of it is expressed.

It makes them existent, not onely in intellectu, but also in corde & voluntate. It is a full perswasion that wee shall have these things which we hope for: nay, it puts us into a reall possession of them.

VERSE 1.

FAith is the evidence of things which are not seene.] The holy and celestiall Hierusalem where there is no Sunne, but is en∣lightned with the glory of the Lamb continually: where there is no night, crying or weeping, where all teares shal be wiped from our eyes for ever, cannot be seene with mortall eye: yet faith makes it evident to us, even in this life. The blessed and glorious Trinity, GOD the Father, Sonne and HOLY GHOST, cannot be seene: no man hath seene GOD at any time: yet faith makes GOD visible to us, standing by us in all afflictions. Our SAVIOUR CHRIST the King of the Church and mediatour of mankinde, clothed with our nature, sitting at the right hand of GOD in all glory and Ma∣jestie cannot now be seene of us: Stephen saw him, when hee was on

earth; but that was extraordinary: now we cannot see CHRIST in his glory, yet by faith we see him, and know that so soone as we are dissolved we shall be with him. The holy and celestiall Angels that are our gua••dians, that hold us in their hands, that sing prayses to God continually in heaven, cannot now bee seene of us: yet by faith, we see them, and are assured that they will take our soules at our dying day, and carry them into heaven. The spirits of just and perfect men, of Adam, Eve, Isaak, Moses, David, of the Patriarkes and Prophets, of the blessed Virgin Mary, Saint Paul, Saint Peter, of the Apostles and Martyrs cannot as yet be seene of us: but by faith we know they are in heaven, and we our selves one day shall be with them. Wee cannot now see or apprehend the joyes of heaven, no eare hath heard them, no eye hath seene them, they cannot enter into the heart of man: yet by faith they are evident to us. The resurrection of the body cannot now bee seene: wee see many carryed to the Church and Church-yard to be buryed; but we see none rise again; yet by faith it is evident to us: so that we can say with Iob, our Re∣deemer liveth, and with these eyes shall wee see him, and no other for us.

Faith is an excellent eye. The eye of the Eagle is very sharp and piercing: shee can see from heaven to earth, she can espie her prey a farre of: she and her birds can look on the Sun: but the eye of faith is farre more piercing, that sees Christ, the Sun of righteousnesse; and by it we looke into the Sanctuary of heaven, and behold what is there. Some write of one Lynceus, that he could see an hundred thirty thousand paces off: but wee by the eye of faith can see further: this one eye is better than all Argos his eyes. Howsoever the eyes of our bodyes waxe dimme, let us entreat the Lord to preserve this eye, to make it brighter and brighter every day.

Faith is the evidence of things not seene. Let us make much of this evidence. If wee have an evidence whereby we hold our lands, we will shew it to some Lawyer to see of what validity it is, we will keepe it safe under locke and key. Let us examine this our evidence of faith; if there bee a cracke in it, let us seeke to have it amended, and let us take up that prayer of the Apostles, Lord encrease our faith, Lord strengthen the eye of our faith, that even on earth we may see heaven.

VERSE 2.

HEre is an illustration of it. 1. Ab exemplis. 1. In generall, If for this faith our fathers were well reported of, then this is the true faith: but our fathers were well reported of for this faith. Ergo.

Elders: whom we are to reverence: which went before us, and lived longer than we.

Reported of: adorned by the testimony of God and man: the

testimony of the Lord is pure. As the Father testified of Christ, this is my beloved Sonne: So also of Noah, that he was a just and upright man, and one that walked with God: Abraham, the friend of God: Moses the meekest man upon the earth: David a man after Gods owne heart: hast thou not considered my servant Iob, how none is like him in the earth? an upright and just man, one that feareth God and escheweth evill? Of Nathaneel Christ said, behold, indeed an Israelite in whom there is no guile.

This also got them a goodreport among men: all their famous exploits were done by faith, Verse 29.

A good name is above Gold and silver: it is greatly desired of all; but all take not the right course of getting it. Some thinke to get them a name by building, as they that set up the tower of Babel: they imagine to be famous by sumptuous buildings: some by hun∣ting, as Nimrod: some by drinking, as F••cidius: some by whoring, as Hercules: some strive to get them a name by their courteous be∣haviour, as Absalom did, by a counterfeit kinde of kindnes towards all: some by liberality and house keeping, and I would there were moe of them: some by their great variety of learning: but all these misse the marke, they begin at a wrong end. The best foun∣dation for a good name is faith: she will leave a sweete savour be∣hinde her: wheresoever she become, she will procure us favour with God and man: when the name, that the wicked have gotten shall rot, the faithfull shall be had in perpetuall remembrance: therefore let us all beg faith at the hands of God, that we may be renowned in this world, and eternally famous in the world to come.

VERSE 3.

SEcondly, it is illustrated by an instance in one particular which is famous: by this we understand the world was made of things not seene: therefore faith is the evidence of them.

Ages or times. The world mas made in time, hath continued in time, and shall end in time.

Omnibus numeris absolutus, no commoditie, no pleasure wanting.

To this end: that we might all understand, &c.

We believe the Scriptures, as Agrippa did: they tell us, that the world was made by GOD. In principio creavit Deus—therefore we believe the creation of the world. Aristotle held, that the world was eternall: Plato, that GOD made the heavens and Angels, but the Angels made the bodies of men and beasts: but we by faith understand, that God made the world: yea that all creatures were of his making, and that without him nothing was made: he made the high and celestial Angels, the Sun, Moone, and the whole host of heaven: birds of the ayre, fishes of the Sea: all trees, men and beasts on the earth: and all these, did he make by his owne bare

word: he commanded, and they were created: let there be a firmament, and there was one: let there be a Sea, birds; and it was so: only he pau∣sed and deliberated at the making of one creature, which was man, because he was to be his vicegerent, and a King over all creatures. By his omnipotent word all were made.

And of what was the world made: what timber, what stones had God to make this building withall? Surely nothing, yet hee made it. Not so much as any atomes: even materia prima was made of him: he found it not in the world before.

O mighty and puissant God! Let us all feare him that made hea∣ven and earth. O how wonderfully am I made, said David of himselfe! much more of the whole world, how wonderfully was the world made of nothing! The world came not by chance or fortune: it was fra∣med by no earthly artificers. Aholiab & Bezaleel made the Tabernacle, Hyram the Temple; God the world: and this did he make principal∣ly for sinfull man. All creatures were made for us, the Sun, Moone, Birds, Fishes, &c. that we might freely eat of all: yea the Angels were in a sort made for us, that they might be ministring spirits for our salvation. Therefore let us praise God all the dayes of our lives, that made the glorious pallace of the world for us.

Now as the world was made, so it must have an end, 2 Pet. 3. therefore notwithstanding all the pleasure and wealth of this world, let us use it as if wee used it not: for the glory thereof fadeth away: they waxe old as doth a garment. Therefore let us lay up our treasures in a better world. From hence, the Iesuites make this collection, we must believe the world was made out of nothing, though wee doe not see it: so we must believe that the body of CHRIST is corporally in the Lords Supper, though we cannot see it.

But, they might see there is a different reason. Wee believe the world was made of nothing, though we see it not, because the Word of God hath avouched it: God's Word never teacheth us, that the body of CHRIST is in the Sacrament corporally, but in heaven: therefore there is no cause why we should believe it.

VERSE 4.

NOw hee returnes to the examples. 1. At large: then sum∣marily, Verse 32. before the floud and after: before the entrance into Canaan, and after.

1. A commendation of Abels fact. 2. An approbation of it. In the former,

1. What it was that gave a relish to his sacrifice. 2. To whom it was offered. 3. The eminencie of it.

Caine had the more worthy name: Caine, acquisitio, as if she had gotten the Messiah. Abel, vanity, or weeping. 2. He had the wor∣thyest trade: bread is the staffe of life. 3. He was the first borne. 4. He built a City. Yet Abel is preferred before him.

A fuller sacrifice: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: kissed. Caines sacrifice was voyd of faith, therefore empty. Cain tooke abs{que} delectu. Abel chose. 2. Corne was not so lively to represent CHRIST, as Sheepe and Lambes. 3. His more sparing: Abels more plentifull: rather, better for his faith.

By the which faith, not sacrifice: as Verse 2. and in the end of this Verse.

The second thing, is the approbation. 1. In his life. 2. After his death. In life, internall in his owne heart and conscience, that he was righteous, believing in the Messiah: externall, either by word, Gen. 4:4. or by action, as Levit. 9.24. 1 Reg. 18.38. 1 Chron. 21.26. 2 Chron. 7.1.

Some have beene of opinion, that Adam was damned, because he is left out of the catalogue of the faithfull: but if none should be saved, save those that be in this calender, few should be saved.

The salvation of Adam and Eve, may bee concluded by probable reasons rendred by Irenaeus, Epiphan. Chrys. Aug.

1. It is not like that GOD would cast away the first man that he made: the first borne is greatly beloved. Seldome doth any fa∣ther disinherit his first borne. Adam was the first that God made, and that immediately with his owne hands.

2. Satan the enemy of mankinde did now but begin to peepe out of the window, he was not as yet knowne. Adam had no expe∣rience of him: therefore it is like that GOD would bee mercifull to him, that was first circumvented by him. Iren. l. 3. c. 34.35.

3. God cursed not Adam, but the earth, Gen. 3.17. he is none of those cursed ones, to whom CHRIST shall say at the latter day, ite maledicti, &c.

4. When Adam and Eve had sinned, they covered themselves with figge leaves, which are sharpe and pricking, thereby declaring their true repentance, as Chrysostome observeth.

5. As God made them a promise of CHRIST to come, the seed of the woman, &c. So it is most likely that they layd hold on that promise by the hand of Faith: for they brought up their chil∣dren in the exercises of Religion; to offer sacrifice, as a figure of the true Lamb, that was to be sacrificed on the Crosse for the sinnes of the world.

Externall sacrifices of Religion have beene practised by all in the lappe and bosome of the Church from the beginning of the world. Cain did not refuse to sacrifice, he offered a sacrifice, as his brother did: they therefore that contemne the exercises of Reli∣gion, that will not come to church, offer up the sacrifice of prayse and prayer with the rest of their brethren, are worse than Caine.

2. Here wee see, that opus operatum is not sufficient. It is not enough to doe a good worke, which GOD requireth at our hands, but wee must performe it in such a manner, as the Lord requireth: we must not only doe bonum, but bono.

The Pharisee prayed in the Temple, and the Publican prayed:

the prayer of the one was acceptable, of the other abominable. The Pharisees heard CHRIST preach, and many of the common people heard him preach: to the one it was the savour of life to life; to the other of death unto death. Simon Magus was baptised and gave up his name to CHRIST, and Lydia was baptised: the one sincerely, the other in Hypocrisie. Peter received the Passeover, and Iudas received it: to the one it was honey, to the other poyson. The Pharisees gave almes, and Cornelius. The one went up into re∣membrance before God: the other did not. So Cain sacrificed, and Abel sacrificed: yet GOD had respect to the one, not to the other.

Therefore we had need to beware with what minde and affecti∣on we doe good things. It is not enough to come to Church, to professe CHRIST, to heare Sermons, to receive the Holy Com∣munion, to offer up the sacrifice of thankesgiving with the con∣gregation: but wee must doe these things with a sincere heart: da mihi cor: not for fashion sake to be well thought of among men, to be counted devout and religious persons, but we must doe them in faith, to glorifie God withall.

Againe here it is apparent to us all, that God hath a care of his Children; even when they be dead: hee will revenge their bloud, and the injuries offered to them, when they be gone.* 1.314 He remem∣bred what Amaleck had done to Israel many yeeres after: the dogs licked up Iesabels bloud a good while after Naboth was slaine, Hieru∣salem that killed the Prophets, and stoned them that were sent unto her, doth now drinke deepe of the cup of Gods vengeance. Abel was dead, his body raked up in the earth, yet his bloud spake, and God heard it, he set a brand of his indignation on Cain for it: therefore let us take heed how we offer any wrong to God's Saints; especially how we imbrew our fingers in their bloud. Though they be dead, and no man living will follow the Law against us, yet God will proceede as a just Iudge against us. This should encourage us to serve such a loving and carefull Master, as GOD is: slee∣ping and waking, living and dying, he takes us under the wing of his protection.

VERSE 5.

1. A Narration of Enoch his translation, with all the circum∣stances belonging to it.

2. A confirmation of it, Verse 6.

That Abel was made famous by faith, he hath shewed in the Verse going before. Now he comes to Enoch, who also by vertue of faith is renowned in all ages. None can please God, but by faith Enoch pleased God, and in token thereof he was translated into hea∣ven. Therefore Enoch was justified by faith.

In his translation there are these branches.

• 1. The cause of it, which was faith.
• 2. The end of it, that he should not see death.
• 3. An effect of it; he was no more found.
• 4. The author of it, which was God.
• 5. The reason, why, because he pleased God.

Enoch was adorned with many rare and excellent vertues: hee walked not after the course of the world in the broad way that lea∣deth to destruction; but in the streight path of Gods Commande∣ments: he was full of prayers, of almes deeds, of fastings; yet his translation is adscribed to his faith. The just man lives by faith. Faith is the wing whereby wee must all flie into the kingdome of heaven.

Hee was taken from one place, and put into another; from earth, and placed in heaven.

The end. There is a time to be borne, and a time to dye. It is appoin∣ted to all men once to dye. Enoch was a man, yet hee dyed not: hee had a birth day, but no dying day. Death is a separation of the soule from the body. Enoch in soule and body was taken up toge∣ther into heaven: this was his priviledge: he escaped the axe of death, that cuts of all our heads.

For a proofe of it: he was not found in any place here upon the earth. It is like, that as some sought for Elias, when in a fierie char∣ret he was taken up into heaven, so some sought for Enoch; but he was no where to be found: a writ of non inventus was returned.

Who tooke him away? not the Devill; that (as some write) tooke away some of the Popes, but GOD Himselfe tooke him away. Why? For hee pleased GOD: for it is twise said of him, Gen. 5.22, 24. that he walked with God: he was no man pleaser, but God pleaser.

The translation of Enoch is an intricate question, that hath ex∣ercised the heads of many Divines. Some are of opinion, that he was turned of a man into an Angell: but God makes no such meta∣morphoses. In the kingdome of heaven we shall be like Angels, but not Angels. The greatest part of the Hebrew Rabbins doe pe∣remptorily avouch, that Enoch dyed. The Hebrew phrases imply death. Enoch was taken away: and they that dye are taken away, Psal. 39. ult. Iob 32. ult. Ezek. 24. God hath taken away such a neighbour of ours. 2. Aenenu: he was not: so Gen. 42.36.

I but here the Spirit of GOD avoucheth in expresse words, making a Commentary of that in Genesis; that he did not see death: and if he had dyed as other men, Moses would have shut up his life with the same clause, that he did the rest. Enoch lived so long, and he dyed: therefore certainely he dyed not. Some maintaine this assertion, that Enoch is still alive together with Elias, they are kept by the providence of GOD in paradise: where either they eate of the fruites of the Garden, or live without meat miraculously, as Moses, Elias, and CHRIST did forty dayes together: then towards the end of the world these two witnesses shal come forth,

shew themselves openly to all, encounter with Antichrist, convert the Iewes, and in the end shall be put to death. But I proceed:

Saint Paul sayes, 1 Cor. 15.51. So Enoch did not dye, yet he was changed, in soule and body, extraordinarily assumed in coelestem patriam, as Calvin speaketh; yet not in coelestem gloriam: freed from the miseries of this life, yet not fully glorified. Some glory now they have, yet their full glory is now deferred; till we all meete together in a perfect man in Christ Iesus.

It is here registred as a singular honour, that God vouchsafed to Enoch, to take him away. They are sometimes deepest in GODS bookes, that are soonest taken out of this world, being fitted for it by GOD Almighty. We read of two, Trophenius and Agamedes, that having built a Temple to Apollos, required of the GOD such a re∣ward, as he thought to be best for men: he granted it, and within three dayes they were found dead. The best we read of in Scripture tarryed not long here. Iosias was taken away in the flower of his age: our Saviour CHRIST lived not past thirty foure yeeres: be∣cause Enoch pleased GOD, he tooke him away: Saint Peter being in the Mount said, it is good for us to be here: let us heere make our Ta∣bernacles. So we say of the Mountaine of this world, it is good for us to be heere, ôh that we might make our Tabernacles heere! wher∣as indeed, it were best for us to be taken out of this wretched and sinful world, as Enoch was. Here we are with wicked and deceitfull men: there we shall be with Holy Angels: here we sin continually; there we shall cease sinning: heere we are subject to innumerable calami∣ties; there all teares shall be wiped from our eyes. Let us desire God to prepare us for death, and then to take us away, when it shall seeme best to his heavenly will.

Pope Siricius out of these words Rom. 8.8. framed this Argu∣ment: they that be in the flesh cannot please God. Married per∣sons are in the flesh: ergo. Enoch was a maried man, he begat Sons and Daughters, yet he pleased God. Abraham was a Maried man, he had two Wives, and many Children, yet he pleased God; in so much as heaven is called the bosome of Abraham. Zachary and Eli∣zabeth were Maried folkes: yet they pleased God, and walked in all his Commandements without reproofe. Spiridion Bishop of Cy∣prus a Maried person, yet he protested, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, yet never a whit the worse for divine duties. Let us not be drowned in the pleasure of Mariage, as he in the Gospell. I have maried a Wife, &c. Let us keepe the marriage bed undefiled, bring up our chil∣dren in the feare and nurture of the Lord, instruct our households in the wayes of God, and out of Marriage we may fly to heaven, as also out of a single life.

VERSE 6.

IT is confirmed by an axiome in Divinity: none can please God without faith: he pleased God: Ergo.

Whereupon he sets downe two properties of faith; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must be supplyed.

He doth not say, it is hard or difficult: but impossible.

Not, to offer oblations to God: that did Cain: but to please God. The workes of the unregenerate doe not completely please God. The Iustice of Aristides, the gravity of Cato, the chastity of Lucre∣tia, the liberality of Caesar, were not simply good works, quoad for∣mam or finem, neither did they please God perfectly, in as much as they wanted faith. Fides est mater & radix bonorum operum: they did them not in faith, to Gods glory, therefore his soule tooke not that pleasure in them which otherwise he would have done.

He doth not say, without policie; Iacob a plaine man, yet hee pleased God: not, without learning, honour, riches; Lazarus a poore man; yet pleased God: not, without beauty; Ebedmelech a black∣more, yet hee pleased God: but not without faith. Therefore let us all bee suiters to God, to give and encrease faith in us, that wee may please him in this life, and bee glorified with him in the world to come.

I but all flatter themselves that they have faith: wee have all faith. Have yee so? Saint Paul sayes, all men have not faith, 2 Thes. 3.2. Examine it by that touchstone, Gal. 5.6. 1 Ioh. 4.20. doest thou boyle in hatred against any of thy brethren? doest thou say with Achab, there is one Michaiah, but I hate him? one neighbour, but I hate him? then thou hast not true faith: for faith and love goe hand in hand together.

Where there is no love, there is no true faith.

Then he sets downe the two properties of faith.

That commeth, that is, that believeth: pedibus fidei, Iohn 6. Verse 44.

That He is: the Maker and Governour of all: that sees all and judges all.

The foole hath said in his heart there is no God. There be too ma∣ny of these fooles, it is to be feared, in the lap of the Church, Tit. 1. ult. they professe they know God, but by their workes they deny them. We goe masked under the vizzard of Religion, yet in our hearts wee say, there is no God. Wee speake faire, and meane fowle: pretend love, and intend mischiefe. Wee lye, coozen, dissemble, circum∣vent, and defraud one another: as if there were not a God that sees all our juglings.

A rewarder. In this life, Gen. 24.35. The Lord blessed Abra∣ham wonderfully, so that he became great: he gave him Sheep and Beeves, Silver and Gold, men servants and maide servants, and

Camels and Asses: he rewarded Ioseph with honour, Hester with a kingdome, Dorcas with life againe.

In the life to come, Apoc. 22.12. And behold I come shortly, and my reward is with me, to give every man according as his worke shall be. We shall bee rewarded for our service: yet not of merit, but of mer∣cy, Luk. 12.32. 2 Tim. 4.8. If we come diligently to Church, as Hannah, heare Sermons with a reverent attention, as Lydia, lay them up in our hearts and practise them in our lives, as the blessed Virgin Mary: if we come to the Holy Communion with sincere affecti∣ons, to have our faith strengthned, and to become new men: if we give with cheerefulnesse to GOD's Minister, that feeds our soules, to the poore members of IESUS CHRIST; God sees it, and will reward it with joy of conscience in this life, and with eternall happi∣nesse in the world to come. We serve not a churlish Nabal, but a li∣berall master that will reward us for our service: yea, a cup of cold wa∣ter shall not be unrewarded.

Saul in seeking of his fathers Asses lighted on a kingdome. Let us seeke GOD as wee ought to doe, by prayer, hearing of Ser∣mons, receiving of the Sacraments, by tendring our service to him in the exequution of his Lawes, and he will reward us with an ever∣lasting kingdome.

But how must we seeke him?

1. Only: Aut Caesar, aut nullus: him only shalt thou serve. Wee must not sweare by GOD and Malchum: we must not with Aha∣ziah seeke to Baal zebub the God of Ekron: but to Iehovah, the God of Israel.

2. We must seeke him diligently: as Saul did his fathers Asses, the woman her lost Groat: There must be no stone unrol led: as the Ninevites, who cryed with all their might.

3. At all times. In health, in wealth, in honour, Hos. 5. ult. In their affliction they will seeke me diligently: in health as well as in sick∣nesse. If wee have any losses by fire or water, let us seeke unto God. We will seeke to a man so long as wee need him: we need God at all times, therefore at all times let us seeke unto him.

4. In time: as Gal. 6.10. While we have time, let us doe good un∣to all men, but especially unto them that are of the household of faith: not as the five foolish Virgins, who sought too late, and could have no admittance into the marriage feast.

VERSE 7.

THe third is Noah, which was both before and after the floud. Whereupon some paint him like Ianus with two faces: the one looking backward to the old world, the other forward to the new world: the last Patriarcke of the old world, and the first of the new.

In him consider,

1. A fact for the demonstration of his faith.

2. A commendation of his faith. His fact was the making of the Arke, illustrated by the procreant cause and end thereof. The procreant or impulsive cause is partly externall, Gods warning: partly internall, a reverence he had of it. The end proper: acci∣dentall, the condemning of the world.

Then the commendation of his faith: by it hee was made an heyre of the righteousnesse of Christ, and so of the kingdome of heaven.

Noah: of Nuach, or Nacham, quietem or consolationem: his father imponit & exponit nomen, Genesis 5.29. hee was a type of CHRIST that brings the true peace and comfort to the world. Come unto me all yee that labour, and I will give you rest, Ezek. 14.14. Isai. 54.9.

The first motive cause that set him on worke, was a war∣ning given of GOD: divino oraculo admonitus: which is amplified by the object thereof, namely, of the destruction of the world by water, and his owne preservation in the Arke. These could not yet be seene, because they came not of an hundred yeeres after, Gen. 6.13. these things he believed, though hee could not see them by his eyes, and addressed himselfe to the exequution of them: so the com∣ming of CHRIST, and the destruction of the world by fire is not yet seene, yet because God hath given us warning of it in the Scrip∣ture, we must believe it: there was no likelihood at this time that the world should be drowned, yet he believed it.

1. It is a propertie of faith to believe the word of God; though sense and reason cannot comprehend it.

Noah had not a foresight and knowledge of the floud by Iudi∣ciall astrologie, as Berosus affirmed, by the influence of stars and conjunction of planets: he had it immediately from God.

2. God gives warning of his judgements.

The other mooving cause was internall: hee did not count this a tale of a tub, some old wives fable, but he had a reverent regard of it: ô this is a fearefull punishment, which GOD will inflict on mankinde, yet undoubtedly it shall come to passe: hath hee said it, and shall he not doe it? Thus with a reverent feare he went to the ma∣king of the Arke.

We feare neither God nor man.

As a goodly vessell appointed by God.

Arca ab arcendo: because it kept away the waters from com∣ming to them.

There were three principall things commanded by GOD to bee made: the Tabernacle by Moses, the Temple by Salomon, the Arke by Noah. The Arke in sundry respects may bee preferred be∣fore the other. 1. It was a making an hundred yeeres: none of them so long: this is probable, Gen. 5. ult. 7.11. Noah was five hundred yeeres old before: then sixe hundred.

2. It was the preservation of all the world. 3. All creatures

came into it of their owne accord, by the secret instigation of God Almighty. 4. Though they were of diverse kinds, some of a more fierce, some of a more mild disposition, yet they continued quiet∣lie in the Arke an whole yeere together: Lions, Beares, Lambes, Hawkes, Doves, Vultures, &c. 5. It was guided not by any art or industrie of man, but by God Himselfe: there was no Pilot to sit at the Sterne, no Mast, no Sailes, no Rudders, but God by His unspeak∣able providence, kept it from the violence of the waters.

The proper end is taken from the deluge to come, Gen. 7.1. some of them were wicked men, yet they had that temporall salva∣tion, for the faith of Noah.

The word (Arke) is nearer. 2. The Antithesis requires it. As he and his house-hold were saved by the Arke: So the world was condem∣ned by it: he condemned it by his preaching, for 2 Pet. 2.5. and by his practise in making the Arke before the eyes of them all, which might have brought them to repentance.

The commendation of his faith is by the fruit of it.

He was not a purchaser of this righteousnesse, but an heyre of it: he had it by an inheritance from the meere love and mercy of God.

Not, which is by workes, but by faith: he had many excellent workes, he sequestred himselfe from the world, hee walked with God, he built the Arke, when the whole world laughed at him for his la∣bour: yet the building of the Arke, nor any worke of his did make him righteous, these shewed him to be a righteous man: but it was his faith alone that made him a righteous man: yet this faith must have workes: as ye see in all these examples. They are all celebrated for some famous worke or other. That faith which brings forth the fruit of good workes makes us righteous.

Who made the Arke? here it is said that Noah prepared it, and Genesis 6.14. the conjunction is given to him alone. Some thinke it was made by him and his three sonnes alone: but there is no likelihood of that. It is very probable, that he got himselfe skilfull artificers to make it: who though they derided the prophe∣sie of the drowning of the world, yet for money they were content to be imployed in that worke. Some Carpenters, Masons, Plum∣mers, Glaziers may worke in the building of a Church for the en∣riching of themselves, though they care not a halfe penny for a Church, and the service of God in it.

Some made Noahs Arke, that were not saved in it: and many Ministers may prepare others for heaven, and never come thither themselves.

When was the floud? Most Authors thinke, in May.

1. Because it might wholly be adscribed to the power of God, not any way to the course of nature, as it might, if it had beene in winter.

2. That the wicked of the world being drowned in the plea∣sures of the earth might at that time of the yeere bee deprived of them, when the earth was most pleasant.

3. Because the floud began to dry up in the spring, Gen. 8.11.

4. Gen. 19.23. as it was a faire sunne shine morning, when fire and brimstone fell from heaven on Sodom: so the floud might come in the fairest time of the yeare.

Whether were they all damned that perished in the floud? Some writers exempt infants: they had something answering to baptisme that saved them. The question is about adulti, whether all they were damned? Epiphan. Ambrose, Beda affirme that they went all to hell: yet when Christ came and preached in hell, they were deli∣vered: but in hell there is no Gaole delivery.

Cajetan and Lyra say, that some of them went to hell: yet not ad locum damnatorum, but ad limbum patrum, out of which Christ fetched them, when he went to harrow hell, 1 Pet. 3.19.

For mine owne opinion.

It is not like they were all damned: yet that reason of Saint Ieromes is not convincing, Nahum. 1.9. following the Seventie he translates it, non vindicabit Deus bis in idipsum: whereas in the He∣brew it is, it shall crush them at the first time, there shall be no need of a second blow: God may justly punish, both in this life and in the life to come, one and the same fault, that hath not beene washed away with repentance.

But three reasons may induce us so to thinke.

1. Gen. 7.22. the floud was a prevailing fortie dayes and for∣tie nights. Some that were hardned before, at the sight of the waters, running up into some high mountaines, might repent of their folly, and their soules might be saved: inter pontem & fontem est misericordia.

2. Who dares avouch that they were all damned, that were de∣stroyed in the wildernesse? that all went to hell, whom the earth swallowed up in the conspiracie of Corah, Dathan and Abiram? and why should we affirme them to be al damned that were drown∣ed in the floud? wee must judge more charitably of them, that are swept away in temporall plagues and calamities.

3. Let us judge our selves, which is the strongest. As they were not all saved that were in the Arke: Cham was a cursed wretch: so were they not all damned that were carryed away with the waters.

By his framing of the Arke before the eyes of them all, and his preaching to them of the floud, the LORD might have suf∣ficient matter by vertue thereof to proceed to the just condemnati∣on of them all.

Or the word (world) is here taken for the wicked of the world, as oft in Scripture, Ioh. 17. I pray not for the world: he brought in the floud upon the world of the ungodly, 2 Pet. 2.5.

This warning was not for Noe alone, but for all the world, that seeing the Arke a making they might repent. This is the goodnesse of God Almighty, he gives warning of his judgements before they come: hee shoots off a warning peece: not like austere masters, who

strike before they speake; but herein he is like the Lion, that roares before he goes to his prey.

He gave a warning to Adam and Eve, that at what time they did eate of that fruit, they should die: he gave warning of the destruction of Sodom; Lots sonnes had warning to goe their way, if they would have lystened to it: he gave the Israelites warning of the captivitie in Babylon; Hierusalem had warning of her overthrow: Christ wept over it, and said; O if thou haddest knowne,* 1.315 at the least in this thy day those things which belong unto thy peace! but now are they hid from thine eyes. God gave the Ninevites warning, of their destruction, that it was at hand. The old world had a faire warning of the floud: they were warned of it an hundred yeares together. This is Gods mercy, he doth nothing but he reveales it to his Prophets, that they might open it to the people. At this day, God gives us many warnings, by his Word and creatures: by earth-quakes, thundring and lightning, by blazing starres and fierie comets: as wee have had a fearefull one of late yeeres, continuing in some places of the land a moneth together, portending wars, &c. Let us not stand in a slavish feare of them, God is above them all: yet let them be as trumpets to waken us out of sinne. God hath warned us by his Ambassadours and Prea∣chers of the Word: we have had warning, that if we loath the hea∣venly Manna of the Word, God will take it from us; if we receive it not with all gladnesse when it is put into our mouthes, we shall goe from East to West and not finde it; yet this warning doth us little good; for all that, we are not diligent and cheerefull in hearing of Sermons and in the participation of other holy rites: we have had warning of Adultery, Theft, oppression, cruelty, of coozning one another, that there is a God that sees all, and wil revenge all, yet these sinnes are ryfe among us. As the old world had warning of the de∣struction of it by water, so we have beene warned of the destruction of it by fire: almost all the signes of the day of Iudgement are al∣ready past; yet we feare not that day, neither prepare for it. All these warnings, because we have not profited by them, shall bee so many witnesses against us at the latter day. Praemonitus praemunitus: but our hearts are so hardned, as that all the warnings in the world will doe us no good. We are angrie with our servants, if they will take no warning; did not I warne thee of such a thing: and then wee thinke we have just cause to be on his jacket: how many thousand warnings hath God given us? and yet we, like bad servants will take no warning? the Lord soften our hearts, that they may enter into us, for the reformation of our lives.

Of what was hee warned? In themselves they could not bee seene: yet Noah saw them by the eye of faith. The incarnation and passion of our SAVIOUR CHRIST could not be seene in the dayes of Abraham, because CHRIST was not then borne: yet Abraham saw it by faith and was glad. Neither Heaven nor Hell can be seene of us: yet by faith we see them, and believe them both. That terrible day, when the world shall passe away with a noise—cannot

yet be seene: yet being warned by God of it, we behold it, and know assuredlie it shall be.

The resurrection is not yet seene, wee doe not see the dead rise out of their graves: yet because GOD hath said it, we believe it. The proper object of faith are invisibilia; as for those things which we see, properlie to speake, wee doe not believe: when wee shall see CHRIST our blessed SAVIOUR in the kingdome of hea∣ven, then faith is turned into fruition: but there is singular use of it in this world: and let us entreat the Lord to make bright the eye of our faith daily more and more, that with Noah wee may see the things that are not yet seene.

What entertainment did Noah give to this warning? did hee contemne it or set light by it in his heart? no verily: he reverenced it. Wee must reverence the judgements of GOD. When Daniel pondered in himselfe the fearefull fall of Nebucadnezar, that such a faire and beautifull tree which reached to heaven should bee cut downe, he held his peace by the space of one houre, and his thoughts troubled him.* 1.316 When the Angels were to blow their trumpets, there was si∣lence in heaven,* 1.317 they were stricken with a kinde of astonishment and could not speake. When the booke of the Law was read be∣fore Iosiah, his heart melted at it, he reverenced the judgement denoun∣ced in it. When this proclamation was made in Nineveh, yet fortie dayes, and Nineveh shall be destroyed: they all reverenced it, from the King to the beggar, &c. they put on sackcloth, fasted, and prayed to GOD. Noah hearing of a floud to come, feares it after a godly manner, and provides against the comming of it. But some there be that are no more moved with them then the stones in the Church-wall, Ier. 36.24. yet were not they afraid, &c. When Paul prea∣ched of the resurrection and of the day of judgement, some in Athens mocked at it: and Lots sonnes laughed at the destruction of Sodom that was at hand. Let the Preacher thunder out GODS judgements against abhominable swearing, lying, flattering and dissembling, and other sinnes that reigne among the people; some laugh at it in their sleeves: tell them of the day of judgement, when as all nati∣ons shall appeare before the sonne of man; they set not a straw by it, they are worse then Felix; he trembled when Saint Paul discoursed of righteousnesse and the judgement to come: they are worse than the Devills, for they believe that there is a GOD, and tremble at it. There is great difference betweene trembling and reverencing. The wicked that have no portion in CHRIST tremble,* 1.318 they cry to the moun∣taines and rockes, fall on us, &c. but the holiest men of all must feare and reverence the judgements of God, and we must prepare our selves for the avoyding of them, as Noah did. Doth the Lion roare, and shall not the beasts of the forrest quake? Doth GOD Almighty roare, doth he threaten, and shall we be mooved with no reverence? as Noah reverenced the comming of the floud, so let us reverence all the plagues that are denounced by God.

What doth Noe in this his feare? hee is not as a man amazed

and besides himselfe, but as GOD had commanded him, he pre∣pares the Arke: he doth not reason with flesh and bloud; surely this may be but a scare-crow, there is no such inundation to come, God will not bee so unmercifull as to destroy all that hee hath made: as for the Arke, it must be very large to be a receptacle of all kind of creatures, an hard and difficult thing to make such a Vessell; when it is made, how shall I and my family be preserved in it? a thousand to one but wee shall be drowned: hee admits no such consultation. But knowing from GODS owne mouth there was a flood to come, he prepares an Arke, for the saving of him and his. Faith must leape over all difficulties, all stumbling blockes that lye in the way: if God have sayd a thing, let us beleeve it, though all the world seeme to be against it. GOD hath said, there is a Iudgement to come, let us all prepare for it, as Noah did for the flood. The old world prepared, and Noah prepared: they prepared by building of houses, planting of Vinyards: So we prepare for the world, but not to meete GOD by repentance. Noah prepared an Arke for the saving of himselfe, and let us prepare the Arke of a good conscience, for the saving of our selves at that day.

When it is said, he prepared the Arke, it is not to be imagined, that he wrought it with his owne hands: he was a Preacher, and it is not like he could play the Carpenter, or shipwright. They may be like the Bell in the Steeple that calls others to the Sermon, but hath no benefit of it itself: they may build up others, yet be unbuilt them∣selves. Therefore it shall be good for us to preach to our selves, as well as to the people: lest while we preach to others, we our selves be re∣probates.

He provided all things for it: Wood, Pitch, Nailes, made it after the forme God had prescribed, with many severall Roomes in it.

This Arke in the judgement of all interpreters, was a type of the Church.

1. The Arke was made after Gods appointment, not after Noahs. So the Church must be framed by GOD's Will, and not by mans.

2. All were drowned that were not in the Arke: so all (regu∣larly) are damned, that are not in the Catholike Church.

3. The Arke was neere drowning, yet never drowned; it was miraculously preserved by God: So the Church may be brought to a low ebbe, yet it shall continue still.

4. There was in the Arke good and bad, cleane and uncleane: so wee must never dreame to have all holy and sanctified persons that be in the Church.

5. In the Arke there were diverse mansions, and roomes; some for men, some for beasts: so in the Church, Ioh. 14.2. In my Fa∣thers house there are many dwelling places.

6. The Arke had but a few in it, eight persons, yet there was the Church.

Vniversalitie is no necessary note of a Church. Christ's flocke is but a little flocke.

Here we see what a priviledge it is to be of the household of a godly man, that may bee as a Sanctuary to thee from temporall plagues and judgements. All that were in the ship were saved for Saint Pauls sake, God gave him the soules of them all. Noahs family was preserved for his sake: because cursed Cham was of this house-hold, he was saved. Potiphars house was blessed for Iosephs sake, Gen. 39.5. Strive to bee of the house-hold of a man that feareth God, that shall be a shelter to thee from earthly punishments, thou shalt fare the better in the world for that. There is much contending, much suit made to bee in the house of a rich man, &c. If they bee godly and religious men too, as many are, it is well: but thou had∣dest better bee in the house of a godly poore man, who is deepe in Gods books, then in the house of a wealthy and wicked Nabal. La∣bour to be one of Noahs house-hold.

Noe and his family were saved in the Arke; yet with much a doe: they endured much, they were in continuall danger: they passed through many difficulties, the smell of beasts, the Arke ready to rush on rockes and mountaines. So the Children of God shall bee saved, yet through many tribulations, Apoc. 7.14. Wee must looke to be tossed with the waves of many afflictions before we come to the kingdome of heaven: but let us bee of good com∣fort in the middest of them all. The Arke was hoysed, but not drowned: so though we be afflicted, yet we shall not perish. God kept the Arke by the hand of his providence: and so will he us too. Hee that hath loved us will love us to the end, and will keepe us to his everlasting kingdome: the gates of hell may availe, but shall ne∣ver prevaile against the Church. GOD in all extremities prepareth for his Children, Gen. 19.30. he prepared a place in Aegypt for his Church in the time of famine: he prepared Pharaohs daughter, and drew her to the river, to save Moses from drowning: he prepared a Whale to receive Ionah, as soone as he was cast out of the ship, and caused him within three dayes to set him safe on the dry land: hee prepared Pella for the Iewes unto which they fled and escaped the fu∣ry of the Romans:* 1.319 he prepared an Arke by the hands of Noah, for the saving of him and his house-hold. Let us be thankfull unto him, and depend on him.

There be many things that condemne a thiefe. The Iudge con∣demnes him, hee gives sentence against him: the evidence condemnes him, and the witnesses condemne him; but the chiefest of all is his owne sinne, the theft which he hath committed. So many concurre in the condemnation of a wicked man. God condemnes him as a just Iudge: his conscience brings in evidence against him and condemnes him: the holy and righteous men that have shined as Starres among them, condemne them: but the greatest of all is their owne sin. The Queene of the South shall condemne the Israelites. She came from the uttermost parts of the earth to heare the wisedome of Solomon. They had Solomon at home, and regarded not the hearing of him. The Nine∣vites shall condemne them: they repented at the preaching of one

Ionah. The Iewes repented not at the preaching of many Ionahs. The Scripture shall condemne us: there is one that judgeth you,* 1.320 even Moses in whom yee trust. The plentifull preaching of the Gospell, and the small reckoning that is made of it shall condemne us. Noah con∣demned the world: and our Noahs shall condemne us, if wee regard them not. We for our parts had rather save you then condemne you. Therefore receive with meekenesse the engraffed Word, that by it yee may be saved in the life to come.

The good actions of godly men that were as reall Sermons to preach to the wicked, shall condemne them at the latter day. The ho∣ly and unspotted life of Lot that vexed his righteous soule in Sodom shall condemne the Sodomites. The Synagogue set up by the Centurion shall condemne those miserable wretches that will give nothing to good uses: the continuall praying of Annah, them that never pray: The garments that Dorcas made for poore widdowes, them, that except Law compell them, will give nothing to the poore: the di∣ligence of a good Scholler, shall condemne all the loytering Schol∣lers in the Schoole.

Therefore let us profit by these examples: let them be as spurs to pricke us forward to the practise of those good things which we see in them, especially in the Preachers of the word, such as Noah was. If we contemne their preaching, it shall rise up in condemna∣tion against us in the world to come.

Faith, as yee see makes us heyres, not of silver and gold, houses and lands, mannours and Lordships, but of the righteousnesse of Christ, by whom wee have a right to all things, 1 Cor. 3.22. Wee thinke highly of one that is heyre to a great Gentleman, a Knight, a Lord, &c. There comes such a Noblemans heyre. I but poore Lazarus that believes in Christ is in better estate than he, if he want faith. Therefore let us pray to God for faith, that may assure us of the inheritance of the kingdome of heaven, which surpasseth all the inheritances in the world.

And what manner of faith is it that makes us heyres of this kingdome? not a verball faith, that hath nothing but faire words, and a glorious profession, like the figge tree; but a working faith, such a faith as worketh by love, that is full of good workes, as Dorcas was. All these that be in this Catalogue had workes for the expres∣sion of their faith. Abel had his sacrifice. Enoch walked with God. Noah had the building of the Arke, Abraham the offering of his Sonne, Moses the leaving of Aegypt, Rahab the preservation of the spies. None of them but had workes. Therfore if we say we have faith, and have not workes, wee deceive our selves. Let us shew our faith by our workes, make up our calling and election sure by them; then we are heyres of the blessed inheritance reserved for the Saints in the life to come.

VERSE 8.

WE have had the faithfull before the floud. Now, to them after the floud, before the possession of the land of Canaan, and after.

The first is Abraham, who because he was the Father of the faithfull, entreating of faith he is more plentifull in him.

Here are three things for the celebration of his faith: concer∣ning himselfe, his Wife and his Sonne.

1. His obedience to GOD calling him out of his owne Country.

2. His patient abode in a strange Country, whereunto hee was called. Or,

• 1. His egresse out of a Country, which he knew.
• 2. His progresse to a Country which he knew not.

The vulgar translation hath it, hee that is called Abraham, which before was Abram. At the first hee was called Ab—ram, Pater excelsus: now Abraham, Ab rab gnam, the Father of many Nations.

That dreadfull name of GOD, Iehovah, hath two Hehs in it. GOD, say some, gave Abraham a letter of his owne name, be∣cause GOD was to come of his loines: for our SAVIOUR CHRIST, who is GOD above all, blessed for ever, was of the seed of Abraham: that is somewhat too curious. The change of his name did signifie that hee was a great man, highly esteemed of GOD, and worthy to bee honoured of men. The Iewes boa∣sted of him as of their Father: therefore above all others hee pro∣poundeth him as an example of faith, that they his Children might tread in his steps. He was of great fame among the heathen, as Io∣sephus writeth, many ancient Historiographers make an honourable mention of him. Berosus, Damascenus, &c.

He went not of his own head upon an idle and phantasticall brain, he had a calling so to doe, whereof, Gen. 12.1. that was his warrant, his passeport and licence to travell withall. If all travellours had this calling, they might be secure in their journeys.

Some goe into strange countries in a male contended minde, be∣cause many things crosse them at home. Some, because they cannot live at home, some to see fashions, for the satisfying of a carnall de∣light: these cannot so well looke for Gods protection. If thou goest upon Gods calling, behold he will support thee in thy going.

Every word in this calling might be as a dagger to the heart of Abraham. Out of thy Country, kindred, &c. yet Abraham did not draw the necke out of the collar, he obeyed God.

This obedience is illustrated by the place from whence he went: from his owne Country: and by the place to the which he went.

He went, tam animo, quàm corpore.

But at this time when hee was called, hee had no inheritance in it.

2. As a blind man, that cannot tell where he goes.

God told him he would shew it him: but as yet he had not shew∣ed him: when GOD called him, hee knew neither the name of the place, nor the Scituation of it.

This was a mervailous exercise of his faith.

1. A mans native country is sweet and pleasant to all: nescio qua natale solum dulcedine cunctos ducit, & immemores non sinit esse sui. Vlysses was very desirous to see the smoake of his country. Shall I leave my Country, that hath beene as a mother to bring mee into the world and to nourish mee in it? A man in conscience, by the Law of nature is bound to his owne country.

2. Here I am among my kinsfolke and acquaintance: there I shall bee among strangers, as an Owle among birds, to bee won∣dred at.

3. Here I have plenty of all things: I know not what I shall finde there. A bird in the hand is better then two in the bush.

4. This Country I know: that I know not, God hath not revea∣led to mee so much as the name of it: and shall I goe to it? nay, soft a while, it is good tarrying in mine owne rest.

5. Here I may goe up and downe quietly: In my travelling I shall meet with many dangers. Therefore it is good sleeping in an whole skinne. Shall I obey this vision? I will not doe it.

Abraham admits of none of these consultations: but obeys God calling him. I am sure my God is able to keepe me in what corner of the world soever I am: for all the world is his: and I am sure hee will keep me; for he loves me, as the apple of his own eye. Therfore come on it what will, I will obey Gods calling. O admirable faith! without faith he could never have done it. Let us leave all, if God calls us to it. It is not simply unlawfull to travell. GOD com∣mands no unlawfull thing. He commanded Abraham to travell. It is not necessary a man should bee like a Snayle, alwayes carrying his house on his backe: that becomes a woman rather than a man. There is a time, when a man may leave his owne Country, and travell into strange Countries; yet great circumspection is to be had in it.

1. A man must be called to it: wee must doe nothing without a calling.

Not as if every one should expect such a calling, as Abraham had, by Gods immediate voice. We have our callings, but mediate. If a man be employed in an Ambassadge to a forrein Prince, he hath a calling to leave his Country for a time. If a man cannot live in his owne Country, and can more conveniently maintaine himselfe and his charge in another, he may goe to it, so as he make not shipwracke of Religion. If a man abound in wealth, and be desirous of tongues, arts and sciences in another Country: he hath a calling to it. Et sic in reliquis.

2. Wee must take heede, that our families in the meane season be not neglected: he that careth not for them of his house, is worse than an infidell. A man under pretext of travelling, may not runne away from his Wife and Children.

3. Wee must have no sinister respect in it. Dinahs gadding abroad lost her her Virginity. We must not make travelling a cloake to cover theft, murder, adultery, and other grosse and notorious vices. God can finde us out in all places: for whither shall we flye from his presence?

4. We must not imagine our travelling to be meritorious, as pilgri∣mages were in former times: they should merit heaven by going to the holy land, by visiting the Sepulcher at Hierusalem, &c. where∣as when wee have gone all the world over, wee are unprofitable ser∣vants.

5. Let us take heed in travelling, that wee travell not a∣way faith and good conscience: wheresoever we become, let us keepe our selves undefiled of the superstitions and corruptions that be in other countries. Let us keepe our religion safe and sound, that the least cracke be not found in it. Wee make a faire travelling, if wee travell in the Devils cloakes. A great sort of young Gentle∣men rashly and unadvisedly, by travelling are like the Scribes and Pharises: they compassed Sea and land, to make a proselyte; and when they had made him, they made him threefold more the child of the Devill: so they by their travelling make themselves threefold more the Children of the Devill, greater swearers and blasphemers, fornica∣tors and adulterers, then they were before. They went out Prote∣stants, and come home Papists: they went out religious, and re∣turne Atheists. Travelling is a dangerous thing. Let us not take it on us, unlesse wee bee some way or other called to it, as Abra∣ham was.

He went not alone: he carryed his old father, his nephew Lot, and it is like, sundry others, whose names particularly are not ex∣pressed. No doubt, for the world, he was exceeding well in Chal∣dea: it is very like hee had a convenient house to dwell in, sweete Gardens, and pleasant Orchards, droves of Cattell and flockes of Sheepe, great store of pastures and arable grounds about his house, faire household stuffe, &c. Would it not grieve a man to part with all these, and to goe he knew not whither? yet Abraham leaves all at GODS appointment: so must we all doe. We must tread in the steps of our father Abraham. We in England, God be thanked, are well seated; by report of travellers it is one of the fattest ylands on the earth: here wee live quietly under the reigne of a religious King, wee have all things fit and convenient about us: yet if God should call us out of our owne Country, let us be content to forsake all, as Abraham did. We are tenants at will, ad voluntatem domini: all that wee have is at Gods disposition, and let him dispose of us where it pleaseth him. If we leave all at Gods appointment, wee are no loosers by it: we shall have an hundred fold, even in this world:

and in the world to come life everlasting. Abraham was a great gainer by his going out of his Country, God made him a great man after∣wards: he was able with his owne household servants to wage bat∣tell with five Kings, and conquered them. God blessed him with abundance of Gold and Silver, Sheep, Camels, Oxen, &c. Hesters banishment was an occasion of a kingdome to her: and some have lived better in exile, then in their owne countrey, as Themistocles. Howsoever God dealeth with us in this world, wee shall have an abundant recompence in the life to come: therefore let us goe whi∣thersoever G••d shall call us, as Abraham did: he that forsaketh not fa∣ther and mother, houses and lands, nay, he that hateth them not for Gods sake, is not worthy of him.

VERSE 9.

1. THe manner of his abode. 2. The cause of it.

1. Factum, the fact.

2. Motivum the motive that stirred him to it.

The land of promise: which was so called, because it was pro∣mised to him by God, and that often.

Hee went not backe againe in a discontented minde: but though hee found few outward encouragements to tarry, yet hee stayes by it.

The manner of his abode is set forth,

• 1. By the quality of the place.
• 2. By the forme of his habitation.

How did he abide in this land? not as a Lord and master in it, but as a stranger: it was a strange Country to him, he had no house, no land in it, no not the breadth of a foot: hee was faine to buy a piece of ground to bury his Wife in. It was inhabited by a strong and mighty nation, that were meere strangers to him. This might have shaken his faith. Is this the Country that I and my seed shall have? what likelihood is there of it? yet by faith he abode in it, wayting for the accomplishment of Gods promise.

2. What was the manner of his dwelling in it? he dwelt not in a stately and magnificent Citty, in a strong and defenced Castle, in a costly and sumptuous house: not in a Tower, the height whereof reached to heaven, as the Tower of Babell did: not in one tent, but in many: remooving his tent hither and thither. He dwelt in tents, that were soone set up, and soone pulled downe againe: partly because he might be at Gods call, ready to remove when hee would have him: as indeed Abraham was a continuall flitter: partly also, because hee knew his seed should goe into Aegypt, and the time was not yet come, when he should have a full possession of the land of Canaan. Therefore in the meane season he contented himselfe with Tents. In commemoration whereof they had the feast of Tents or Tabernacles.

Yet he kept great hospitality in his Tent: a poore house, yet a rich house keeper,* 1.321 hee sate of purpose daily at his Tent doore, as a bell to toll strangers and passengers to him. It was wont to be said, golden Chalices and wooden Priests! so now a dayes it may bee said, golden houses, wooden house keepers; a great house, a large house, yet little meat in it. It may be sufficient for themselves: stran∣gers, nay neighbours seldome drinke of their cup: a great sort of brave chimneys, but little smoake in them: many a Noble mans house, scant smoakes once in a yeere. Cornelius a Captaine had no stately house, yet his almes were great. Gaius had no glorious house: yet an hoast to the whole Church: wheresoever we dwell, though in a Tent or booth, yet let us doe good with that which wee have, as Abraham did; our house shall be the better blessed for it.

Abraham dwelt in a Tent, yet GOD protected him from all enemies and dangers. Wee never read that thieves brake into his Tent and spoyled him, of that which he had. In a tempest, thun∣dering, and lightning, the Tent was not set on fire. It is better to bee in a poore cottage under Gods wing, than in a magnificent Pal∣lace without his favour. Ahaziah dwelt in a sumptuous building, yet hee got a fall that cost him his life. Michah had a strong house: yet the Danites came and tooke all in his house.

Lot had an house in Sodom; Abraham had but a Tent: yet Abraham was safer in his Tent, then Lot in his house. GOD kept Daniel in the Lions denne, the three Children in the fiery furnace, Ionah in the Whales belly: hee preserved Abraham in his Tent: and hee will for ever keepe his Children in the meanest Cottage in the world.

The manner of his dwelling in the land of promise is illustrated by his companions: not he alone, but Isaac and Iacob. Whether he and they dwelt together in Tents at the same time, cannot bee defi∣ned. If wee respect Abrahams age, they might: for hee lived after Isaac was borne seventy five yeeres, and after Iacob was borne fif∣teene yeeres; yet whether that be the meaning of the Holy Ghost or not, I dare not affirme: they in their time dwelt in Tents, as Abra∣ham did in his time, because the promise was made to them all: to Abraham and his feed. They were intailed in the promised land with their father.

The Canaanites had Cities and beautifull houses to dwell in. Abraham Isaac and Iacob dwelt in Tents: the wicked may have fairer dwellings in this world, then the godly.

Now wee have sumptuous and magnificent buildings: imme∣diately after the floud they erected a Tower, the height whereof reached to heaven. The Canaanites had townes and Cities that were walled up to heaven. Ahab had his Ivory pallace, Nebuchadnezar his stately Babel. There are many gay buildings in all places: but as CHRIST said of marriage, from the beginning it was not so. What manner of house did Adam and Eve dwell in? Abraham, Isaac and Iacob? these worthy and renowned Patriarcks dwelt in Tents:

and incommemoration hereof there was instituted among the Iewes a feast of Tents and Tabernacles, which was kept with great solem∣nity; by the space of seven dayes, they sate in Boothes. Let us not be too carefull, nor too curious about our dwellings.* 1.322 Our Saviour Christ the Lord of all, had not an house to hide his head in: at his dying day he commended his mother to Saint Iohn, who tooke her home to his house. There is as free a passage to heaven out of a poore beggarly Cottage, as out of a Kings Pallace. Let us not spend too much cost about our earthly houses, but labour to build up our selves as houses to God in this life, that when we must remove out of these buildings, be they greater or lesser, we may be received up into that house that is made without hands, in the life to come.

GOD doth not immediately performe his promises: hee will exercise our faith and patience in the expectation of them. This land was Abrahams now by promise, yet his seed had not the pos∣session of it many hundred yeares after: yet Abraham by faith wai∣ted for it: he that believeth will not make hast. Wee must not be too hasty, but tarry Gods leysure. So the heavenly Canaan the kingdome of heaven, is ours by promise: feare not little flocke, it is your Fathers pleasure to give you the kingdome: yet we must passe through many tribulations into this kingdome. Let us with patience beare them all, and at the length, though it be at a long runne first, wee shall bee sure to be partakers of it: for heaven and earth shall passe, but not one title of Gods Word shall fall to the ground.

VERSE 10.

WHat mooved him to content himselfe with so meane a dwelling? they made not so much reckoning of their ha∣bitation in this world, as of that in the world to come: therefore they did not greatly care how they dwelt here. As for the land of Canaan, though it were a pleasant Country flowing with milke and hony, yet they knew they were not to continue in it long: this made them to looke up to the heavenly Canaan, whereof the earthly was but a type and figure.

Erecto capite: his eye was also to that, quasi accepturus.

Here hee had a Tent, but there hee looked for a City: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for that City which alone deserves the name of a City: it excells all earthly Cities in two respects. In regard of the foundation, and the founder thereof.

The Tents wherein they dwelt, had no foundation, they were fastned with nayles to posts and stakes set in the ground: but this City hath a foundation: earthly houses have but one foundation, and subject to earth-quakes, stormes, tempests, inundations, and other casualities; this hath many foundations, Apoc. 21.14. and nothing can shake those foundations. The Tower of Siloam, it is like, had a good foundation, yet it fell: the Abbies and Monasteries had sure

foundations; yet they are fallen: the pallaces of Kings, Noblemen, and Gentlemen have strong foundations, yet they shall all fall; but the heavenly Hierusalem shall never fall.

Aholiab and Bezaleel made the Tabernacle, Hyram the Tem∣ple: Carpenters and Masons set up these Citties: but God Himselfe is the maker and builder of this City. These Cities may be overthrowne by waters: the Sea may come in tumbling and sweepe them away: these Townes and Citties may be consumed with fire, there bee bur∣nings almost every day: these may be sacked with the enemy, and made even with the ground, as Hierusalem and the Temple are, which were the wonder of the world: wee may bee driven by fa∣mine and pestilence out of those townes and Cities: howsoever they stand a while and we in them; the time shall come, when the earth with all the goodly buildings that be on it shall be burnt with fire. Therefore let us use these Citties as we used them not: let our hearts and affections bee in this City, whose maker and builder is God. We have not here an abiding City. London is no abiding City, Yorke, Norwich, no Towne is an abiding Towne: Death will give us a re∣move out of all Townes: but in this City wee shall abide for ever, and reigne with CHRIST for evermore: therefore let us all long for it.

He doth not say, that he believed there was such a City, but hee looked for it, Iud. 5.28. We looke out of our windowes on sights in the streets, Gardens, Orchards, &c. but not out of the windowes of our hearts for this City. Hee that lookes shortly for a new Coate, will not bee much in love with his old: for a faire house, will not care for a cottage. Wee looke after our wooll and cloath, houses and lands, &c. Let us looke dayly for CHRIST's comming, that will put us in possession of this City. As Saint Peter said un∣advisedly of the Mount, let us say likewise of this City, it is good for us to bee here.

VERSE 11.

WE have had the things which he did severally by him∣selfe: now of him joyntly with his Wife: because he toucheth a thing which he could not doe without his Wife. Of whom he entreateth.

1. Severally by herselfe, then joyntly together with others.

Also:] together with her Husband. The Faith of them both concurred in this. Lyra shewes himselfe delirantem senem, in avou∣ching that Sarah had no faith in this: he interprets it thus, through faith, that is of Abraham, Sarah also received power: but by it is meant her owne faith.

1. Certaine facts of hers, which she did by faith.

2. The event that issued on them.

1. A narration of facts. 2. An illustration of them by the cause thereof.

The facts are two, Conception and Procreation.

1. She received strength to conceive seed: to receive and retaine the seed that came from Abraham. It might be translated, to the emission of seede, to the dejection of seede. For the childe is framed of the seed of them both: though Aristotle be of another opinion: mater à materia, quia ministrat materiam procreandae proli, as the father doth.

Whereupon Christ is termed the fruit of the Virgins wombe. She was now by the course of nature past conceiving of seed, being nine∣ty yeeres old: a woman, as Plinie observeth, for the most part is past child bearing at fiftie, then how could a woman conceive ••t ninetie? not by nature, but by the grace and power of God: ther∣fore it is said, through faith she received strength to doe it.

2. She brought forth a Child, when there were two obstacles in the way; barrennesse and old age.* 1.323 The one is to be repeated out of Ge∣nesis. God had shut up her wombe: the other is here expressed. Besides the season of age, it was now no seasonable time for a woman of nine∣ty yeeres to have a child: yet by faith she had one.

And why? what was the cause of it? because she judged him faithfull, &c. this Lyra referres to Abraham,* 1.324 because he judged—as for Sarah, she laughed at it, and Abraham thought it an incredible thing: yet it may be adscribed to Sarah her selfe: as for Abraham, he is not mentioned at all in this verse.

Some affirme that that laughter of Sarahs did issue ab admiratio∣ne, non à dubitatione, as Abrahams did. Abraham laughed, admi∣ring, not doubting of Gods promise; so did Sarah:* 1.325 yet the laugh∣ter of Sarahs must needs be condemned. 1. She opposes two impe∣diments to the promise: which Abraham doth not. 2. Shee is re∣proved by God for laughing,* 1.326 who tells her that it issued from infide∣lity. 3. Shee her selfe covers it with a lye: which she would not have done, if it had not beene an evill laughter.

How then is it true, that Shee judged him faithfull who had pro∣mised? At the first she doubted and derided it: but afterwards being reprehended by GOD, better instructed by her husband and pon∣dering in her mind, that it was GOD Almighty which had spoken it, she believed it, and judged him faithfull.

He that hath promised me a child is able to fulfill his promise: faithfull to performe that, which he hath promised: therfore though I be barren and old too, I shall have a child, Gen. 21.6, 7.

1. Women, as yee see, may have faith: they may believe in Christ, be members of his body and heyres of the kingdom of heaven. The woman was the first in the transgression; yet she shall be saved, though it be a kinde of purgatory, by the bearing of Children.

2. God is pleased with marryed folke: he that liveth in the flesh cannot please God, that is as Pope Siricius expounds it, in mariage.* 1.327 Abraham and Sarah were marryed folke, yet they pleased God. Let

not Virgins thinke to carry away all the praise. As CHRIST was borne of a Virgin, so of a Wife too: feare not to take to thee, Mary thy Wife. Mariage serveth more for the propagation of the Church, then Virginity doth. God is glorified by marryed folke, as by Vir∣gins: as in Abraham and Sarah, Isaac and Rebeccah, Zachary and Eli∣zabeth, with sundry others.

* 1.3283. Children are the inheritance of the Lord, and the fruit of the womb is his reward. When Sarah was a young woman, in the floure of her age, the mirrour of beauty, a passing fayre and beautifull woman, full of bloud, then she had no Child: when she is old and past child-bearing, then she hath a Child: these be the Children, said Iacob to Esau,* 1.329 which God of his grace hath given me. We adscribe the fruits of trees to God, and shall we not adscribe the fruits of our bo∣dies to him? whensoever we have Children in our young age, or old age, let us praise God for them.

VERSE 12.

THe event: which is amplified by the naughtinesse of the roote, and the innumerable branches that sprang from it.

In regard of her faith and her Husbands together.

Of one sprang many: of one Abraham; for it is of the mas∣culine gender,* 1.330 by his copulation with Sarah. Gorr. ab uno, that is, utero. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

And what was that one? a dead one too. Why, he was now but an hundred yeares old? Methusalem begat Lamech, when hee was one hundred eightie seven yeeres old. But they were of greater strength before the floud then after.

2. Abraham sundry yeeres after this begate Children: then why should this be counted a wonder? he was lively afterwards, and was he dead now? those he begate of Keturah which was a yong woman. 2. Even the power to beget them was of God too, not of nature: in himselfe he was a dead stocke.

The multitude of the branches is set forth by two similitudes. Abraham had two kindes of Children: the one after the flesh, the other after the spirit. By the starres, as some will have it, are meant the godly, whose conversation is in heaven, as the Starres bee in heaven; and they shine by their vertues like starres. Vnder the sand of the Sea is comprehended the carnall progeny of Abraham: propter instabilitatem, numerositatem, ponderositatem, infructuositatem: they are light and inconstant as the sand is. But that is too nise. Generally the similitude is to bee extended to the whole race of Abraham: his seed is compared to them both for number.

Some Mathematicians have taken on them to set downe the just number of the stars: they are but one thousand and twelve in all. They are beyond their bookes, too presumptuous to goe beyond their limits. God can number them all, and call them by their name,

but to us they are innumerable, as the sand of the Sea is: and so were they that came of Abraham. By the lippe of the Sea: the shoare is as the lippe of the Sea, the extremity of the Sea, as the lippe is of the mouth: and as the lippe keepes things within the mouth; so doth the shoare keepe in the Sea.

Multitude of Children, a populous posterity is the blessing of God.

2 Sam. 19.17. Iud. 12.9. Psal. 128.3. Children are compared to arrowes: blessed is the man, that hath his quiver full of them. A full quiver of these shafts is the gift of God. Let us not take too much thought for providing for them: he that feedeth the young Ravens, will feede our Children, if we trust in him. Philip asked, where shall we have meat for so great a multitude? Let not us say so: hee that sen∣deth mouthes will send meat, if by faith we depend on him.

2. We must not tye God to the course of nature. Of Abra∣ham and Sarah that were dead, came as many as the starres and the sand.* 1.331 Of a company of dead bones stood up an exceeding great ar∣mie. When GOD had foretold of a plenty, there was a Prince which tooke exception against it:* 1.332 if God would make windowes in heaven, could this come to passe? he was troden under mens feete for it. Let us not object against Gods power, Let us not call Gods power into question, pinion his armes, shut him into prison. Let us not say, God can doe this or that: hee doth whatsoever hee will, in heaven, &c. LORD if thou wilt, thou canst make mee cleane. Hee cannot doe those things that imply a weakenesse, a contrariety to himselfe; for that were to deny himselfe: but whatsoever imports a power, and is agreeable to his blessed will, that he can doe. Shall any thing bee impossible with GOD? it was not possible by the course of nature, that Abraham and Sarah at this age should have a Child; yet they had one, and of that one Child came a great people. There is no possibility in nature, that the dead should rise againe: yet God can effect it. Let us keepe no Sophismes or Problems against Gods pow¦er; but in all things, though it seeme impossible to the world, let us depend on him by a true and lively faith.

Now to the things recorded of Abraham after hee had a Childe.

The one is common to others together with him: the other proper to himselfe alone. That which was common, is his perseve∣rance in faith to the end.

That, which is proper to him, is the offering of his Sonne.

In the former, 1. A narration of their perseverance, Verse 13.

2. A confirmation of it.

The narration is first set downe; then amplified.

VERSE 13.

HEE doth not speake it of Abraham alone, he dyed in the faith: then he should have made an iteration of it in all the rest: wherefore for the avoyding of it, he affirmes it gene∣rally of them all.

Viz. Abraham, Isack, Iacob, Sarah mentioned before, and all the godly too that sprung of them before the possession of the land of Canaan.

Hee doth not say, these lived in faith a great while, but dyed in faith: they carryed their faith with them to the grave.

According to faith, that is, that faith whereby they had commit∣ted themselves wholly to God, and by vertue wherof they depended on him: or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

This is amplified by certaine effects: negative; affirmative: in∣ternall, eternall.

1. They had not the promises, yet believed them.

They received with gladnesse the promises made to them: they had the pronuntiation, the delivery of the promises, but they had not received the accomplishment of them.

The promises, that is, res promissas. Not the earthly things pro∣mised to them: but they received the kingdome of heaven: hee useth the plurall number, because one and the same thing was often promised to them.

Gorrhan expounds it. They received them not plenè & perfectè; because though they had requiem in limbo; yet, as yet they had not gloriam in coelo: but that is a devise not easily to bee made good.

The land of Canaan was promised to them: yet they had not received it.

CHRIST the Saviour of the world was promised to them, that he should come of Abrahams seed: but as yet he was not come, the kingdome of heaven whereof the land of Canaan was a type, was promised to them: but as yet, they received it not: yet they believed certainely that they should have them, and dyed in that faith.

Faith is an evidence of things that are not seene. The victory o∣ver sinne, death and the Divell is promised to us; we shall bee more than conquerors; yet sinne gives us many a fall, the Divell assaults and tempts us, death seaseth on us and takes us away: yet let us be∣lieve Gods promise. As yet we have not received the resurrection, yet believe it; nor the kingdome of heaven, yet believe it, and dye in that beliefe: though thou kill me, I will believe in thee.

The affirmative.

2. Though they received them not, yet they saw them: not neere hand, but farre off: not with the eye of the body, but of the soule,

which is faith. Abraham in the birth of Isaac saw CHRIST. In thy seed, that is, in CHRIST, shall all nations be blessed. Isaac was borne of a woman, which by the course of nature was never like to have Children: so was CHRIST of a Virgin, that never knew man. In the oblation of Isaac he saw the oblation of Christ on the Crosse. When Isaac bore the wood wherewith he should be burnt, hee saw Christ bearing his owne Crosse: when he saw Isaac bound on the Altar, he saw Christ fastened to the Crosse.

So the Israelites afterwards saw CHRIST afarre off in the Paschall Lamb, and the rest of the sacrifices: but blessed are our eyes— wee as yet see the kingdome of heaven, but afarre off; but one day we shall see God face to face.

3. They were perswaded they should have them, and dyed in that perswasion, they saluted them: as Marrinors espying the shoare afarre off, skip for joy, hoping shortly to bee at it; so these seeing the celestiall Canaan afarre off, rejoyced at it, and embraced it with the armes of faith. So we must rejoyce at the sight of death, as Simeon and Paul.

4. They confessed themselves strangers here.* 1.333 Whereby it is ap∣parent they looked for a Country in heaven, and dyed in faith, ex∣pecting that Country.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is opposed to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Citizens, that have a r••ght and in∣terest in the City may goe up and downe boldly; strangers are feare∣full, standing at the curtesie of others. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that come as wanderers from another people.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 without house and home.

They confessed it.

1. By deeds: by their dwelling in tents.

2. In words, before all men.

It is not to be extended to the Patriarcks before the floud: for some of them, as Enoch, dyed not. It is to be restreyned to them af∣ter the floud. Hee doth not say, all these were rare and excellent men beautified with singular graces of GODS spirit, deepe in his bookes: therefore they were exempted from death: there is none that hath that priviledge. Death is a Cup whereof all must drinke▪ there is no man living, but shall see death. Wise Solomon, godly David that was a man after Gods owne heart, is dead: strong Samson, faire Absalom, wealthy Nabal is dead. Lazarus dyed, and the rich man also dyed, and was buryed. Beggars dye, and Kings dye. Have I not said, yee are Gods? yet yee shall dye as men. It is well observed by Saint Augustine that it fell out by the providence of GOD, that the verb morior should not be declined after the same manner, that other verbs of that kinde be: orior ortus est: morior mortuus est, to declare that death signified by it, cannot be declined.

Mors non cogitur abesse, sed cogitur non obesse. Death cannot hurt the godly, it is rather a benefit to them: yet they dye. This we can all say, nothing so certaine as Death; yet we make no use of it: for all that, we bathe our selves in the pleasures of sin, we are set on

the merry pinne, we follow the world so earnestly, so greedily, as if we should live for ever.

We are like the fishes that are skipping and leaping in the wa∣ter, and yet by and by are taken in the Net. We know that the Net of Death is continually spread for us all: yet we are as jocund, as if no net were laid for us.

It is said Eccles. 7.4. That the living shall lay it to heart. Wee talke of Death, wee carry Death about with us, we see it daily in o∣ther men. Almost every weeke a buryall in many Townes: yet wee live as if we should never dye. Damocles the Parasite was set in Dionysius chayre, he had all the honour and pleasure that could be devised, but when hee considered the sword hanging by a slender horsehayre over his head, hee tooke delight in nothing. Death as Gods sword hangs over our head continually, it is senibus prae foribus, & adolescentibus in insidiis. The staffe of death stands before the doore of old folkes, and it may steale on young men ere they bee aware, yet we regard it not. It causeth us not to have our conver∣sation in heaven: but we are as great earth wormes, as if we should never dye.

All these dyed: but how did they dye? in the faith. All dye, but all dye not in the faith, 1 Thes. 4.16. some dye in CHRIST, and some live to the world, and dye in the world. Achitophel dyed, but it was not in faith: hee dyed a malecontent, in a proud conceit of his wit and wisedome, that his counsell should not bee fol∣lowed, which was wont to bee reputed, as an oracle from heaven. Iudas dyed, but it was in desperation, in infidelity, not in faith, he could not be perswaded that his sins were washed away in the bloud of CHRIST▪ and therefore tooke a rope and hanged himselfe. Cain dyed, but not in faith: for he cryed, my sin is greater than can be forgiven.

Happy are they that dye in faith. The Scripture doth not sim∣ply say, blessed are the dead: but, that dye in the Lord.

Iob dyed in the faith. I am sure my Redeemer liveth—Old Father Simeon dyed in the faith, with CHRIST in his armes. LORD, now lettest thou thy servant—Saint Paul dyed in the faith: the time of my departure is at hand. From henceforth—A sweet thing to dye in the faith. All that dye quietly to the eye of the world, dye not in the faith. The Psalmist sayes of the wicked, there are no bands in their death. Good men may have sore temptations, when they lye on their death beds,* 1.334 through the distemperature of the braine, and the vehement paine of the body, they may deliver some fearefull and impatient speeches, savouring of infidelity: as Iob did in his pangs, and yet for all that dye in the faith. Live in the faith, bee plentifull in the fruits of faith, and thou shalt bee sure to dye in the faith.

It is the greatest commendation that can be given of any, that they dyed in the faith. Whyle we live, we are in the field and battle, wee may receive many a wound from sin and the Devill: but being

dead we are conquerors, have Crownes on our heads and palmes in our hands, as it is in the Revelation. Doth such a man live in the faith, as Cornelius did: when his prayers and almes deeds procee∣ding from faith went up into remembrance before God? that is a thing to be rejoyced in: yet such a man may have many a fall, as David and Peter had. Is it reported truly of any, that he dyed in the faith, such a man made a godly end? that is the height of all com∣mendation. Wee cannot well praise a faire day before night, be∣cause many stormes may be in it: neither can wee give a man his full and perfect commendations till hee be dead. Therefore this is registred of these fathers, tanquam fastigium laudis, the very top and crest of their praise, that they dyed in the faith.

All good men have the like confession, 1 Chron. 29.15. 2 Cor. 5.6. Gen. 23.4. Abraham was a mighty rich man, Gen. 24. Yet but a stranger and pilgrim. David was a King: yet but a stranger. Hast thou faire houses, large lands, and ample possessions? art thou a rich Clothyer, a wealthy Merchant, a Gentleman, a Knight, a Lord? yet acknowledge thy selfe to be but a stranger: there is a time when thou must part with all, yea with a kingdome if thou hast it. The very heathen confessed this. The oratour could say, natura de∣dit nobis non habitandi locum, sed commorandi divorsorium: this world is but an Inne, it is no dwelling house.

Now if wee bee strangers on the earth, as we must all confesse our selves to be, then let us carry our selves as strangers.

1. A stranger is no medler in the Country wherein he is: he takes ••hat, which is requisite for him: hee lookes to his owne businesse; but he doth not interpose himselfe in the affaires of the common∣wealth, he leaves them to those that be of the Country. A stran∣ger must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the heathen said. Even so being strangers in the world, let us meddle no more with the world then needs must But wee are drowned in the world, our mindes are on the world all the weeke, all the yeere long: we meddle little with the Scrip∣ture, with prayer, heavenly meditations: we are altogether in and about the world.

2. Strangers must not thinke to beare sway in the Towne and Country where they dwell: the naturall inhabitants will not di∣gest that, Gen. 19.9. the Sodomites could not endure that Lot should bee a King among them. So we being strangers in the world must not make account to domineere in it, to have all men at our con∣troll: wee must be content to be underlings here, that wee may bee aloft hereafter, the faithfull are often put to the wall, and the wick∣ed are Lords over them. This we must take patiently, because wee are strangers.

3. Strangers and Pilgrims are wont to be abstemious, 1 Pet. 2.11. a stranger, a Travellour, if he be a wise man, doth not set his mind on feasting and banquetting, hee takes a morsell, and so away. So being strangers here, we must lead a sober life, take no more of the world then will serve us for our journey, wee must reserve our fea∣sting

till wee come to that place, where wee shall eate bread with Abraham, Isaac and Iacob.

4. Strangers must looke for no great love: for the most part they are hated in the Country where they bee, and they are wished to be out of it: even so the world loveth her owne: we are not of the world, we are men of another world; therefore mervaile not though wee find little friend-ship in the world. Dogges will faune on them that be of the house: but they will barke at strangers, flye in their faces, and be ready to pull them downe: so because we are strangers to the wicked, no marvell though they barke at us and bite us now and then.

5. Strangers have a longing desire to be at home. If an Eng∣lish man bee in Spaine, Turkie, India, hee thinks every day two till he be in England: oh that I were with my Wife and Children, with my friends and neighbours at home! So being strangers in this world, let us not make too great account of it: let us desire to be at home in our heavenly Hierusalem: let us say with Saint Paul, I desire to be dissolved, and to bee with CHRIST, which is best of all. But a number of us say in our hearts of the world, as S^t. Peter of the Mount: we are well here, I would to God I might never goe from hence.

6. Strangers do not hartily love that Country wherin they be, they may love it in some sort, but nothing to their owne Country; so being viatores wee may take viaticum, but let us not love the world; let us use it, as if we used it not. This world must be as worme∣wood to us in respect of the joyes of heaven: we may use silver and gold, houses and lands, but let us not love them. Let the heavenly Canaan our native Country have all our love.

7. If a stranger come to an Inne, he looks about him and sayes: this is a fayre Inne, here I have a goodly Chamber, I fare well for my mony; but this is no place for mee to tarry in: so wee should think and say of the world; I have a convenient dwelling, meat and drink enough; I thank God, I want nothing: but this is not my place of abode, I am but a stranger here, all these things I must forgoe.

I would to God that this were deepely engraven in the hearts of us all, that wee did effectually consider wee were strangers on the earth. We say we are strangers, but we live as Lords: We say with that rich man, Luk. 12. Soule, eate, drinke, and bee merry, thou hast goods laid up for many yeares. Our lives and deeds bewray that wee thinke nothing lesse, than that we be strangers. A strange thing that strangers should be so bewitched with a strange Country, as wee are with the earth.

VERSE 14.

HEE insisteth in the proofe of the latter effect; they seeke a Country out of the world: therefore they are strangers.

Where, 1. What manner of City it was, which they sought. 2. The reward for seeking of it.

The confirmation of it is by a collection deduced out of their owne confession.

They that confesse themselves to be strangers on the earth, doe give notice to all the world, that they look for a permanent Country in heaven, and so dyed in that faith: but these confesse themselves, &c. Ergo.

Such base, such contemptible things of this world: manifest it to all.

With a fervent desire, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Where they shall abide for ever.

This world then is not our Country. Socrates is highly commen∣ded for his answer, being demanded what Country man he was, he answered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mundanus. The whole world is my Country: all Countries are alike to me. Yet in truth wee have no Country in the world. England is not our Country: Heaven, properly to speake, is our Country: as Christ sayes, call no man father here on earth; so call no Country your Country on the earth.

Now heaven is our Country; so we must seeke it; it is worth the seeking, and we cannot have it without seeking: seeke the kingdom of God—We must seeke it by prayer, reading of Scripture, hearing of Sermons, by godly and fervent desire of the heart, by heavenly me∣ditations—Our whole life ought to be a continuall seeking of hea∣ven: but alas we seeke for silver and gold, Sheep, and Oxen, houses and lands, and let heaven goe; we are like Aesops dogge, that snat∣ched at the shadow, and lost the substance. We seeke more for sha∣dowes, then for the substance: all the weeke long we are seeking of the world, and scant on the Lords Day, no day in the weeke doe we seeke heaven.

VERSE 15.

THis is illustrated. 1. By a declaration of the Country, which they sought.

2. By the fruit and reward of their seeking.

Object. They professed themselves strangers, because they were out of their soile, the land of Chaldea.

Sol. That cannot be the Country which they had longed after: for if their minde had run on that, they had opportunity and time enough to returne in: they had leysure, but they would not take it.

1. He shewes what Country it was not which they sought.

VERSE 16.

2. WHat it was: which is first, described comparatively: then plainly pointed out with the finger.

The reward.

1. A favour or prerogative in this life.

2. In eternall happinesse in the life to come.

Exod. 3.15. he is the God of the whole world in generall: he is the God of the wicked, for temporall blessings; of the faithfull, for spirituall and eternall.* 1.335

He that is the God of the whole world, is now the God of three men. Chrys.

It is a glory to servants to have a denomination from their Lords and Masters, I am servant to such a Noble man; but it is no honour for a Lord to say, I am the master of such a poore man, such a beggar∣ly fellow is my servant: yet God glorieth of us, that hee is our God, Master and Father. He makes this a piece of his style: as if a puis∣sant Prince would be called the King of Pigmies.

He hath prepared—Hebr. 13.14. Ioh. 14.2.

They doe not merit it: GOD in mercy prepares it for them, When? Vide Matth. 25.34.

God prepares many excellent things for us in this world: but none comparable to this. He prepared the world, as an house furni∣shed for man at the first.

We can but prepare temporall houses for our Children.

Some by this City understand the Church, which though it bee on the earth, is called heavenly, because her chiefest part, Christ her head is in heaven, and her conversation is in heaven. Hyperius.

But they were in the lap of the Church already, within the walls of that City, they needed not to seeke that which they had.

Heaven then is better than earth: it is better by many degrees. Men chuse that which they thinke to be best: we choose earth ra∣ther than heaven▪ therefore in our opinion that is the better. What fooles, what dolts be we? men are ready to change for the better: who would not change a beggars cottage for a Kings Pallace, a patcht Cloak for a Princes robe? We say heaven is the better, yet we are loath to change our dwelling on earth for it: by our good wills, we would tarry here still. We say, heaven is a better country then this: but we would faine continue in the earth still.

Many a Child is ashamed of his Father, when hee comes to great honour. We were base and ignominious wretches, yet God was not ashamed of us. If a great man have a kinswoman, that is poore, yet if a faire and beautifull woman, haply he will not be ashamed of her. We are all fowle and black by reason of sin: yet God is not ashamed of us: and shall we, one of another? A King is not ashamed

of a beggar: and shall one beggar be ashamed of another? Shall one earthen Pot, though it be a little guilt and tipt with silver, be asha∣med of another earthen Pot? Though thou beest a rich man, and hast more silver and gold than thy brother; yet be not ashamed of him: thou art earth as well as he: yee are Pots of one Potter. Constantine was not ashamed of the Bishops: the Angels are not ashamed of us, they acknowledge themselves to be our fellowes and brethren: and shall we be ashamed one of another? Though he be never so poore a man; if he believe in Christ, be not ashamed of him.

2. As God is not ashamed of us, so let us not be ashamed of him: though Christ be afflicted here on earth, yet let us not be ashamed of him and his Gospell: for if we be, he will be ashamed of us, when he commeth with his holy Angels.

How doth it appeare he is not ashamed of us? because he disdai∣neth not to be called our God.

He doth not say; to be called their Lord and Master, but God. I thank my God: that we read often. This comprehendeth all good things for this life, and that to come: happy are the people that be in such a case, blessed are the people, whose God is the Lord. The Lions shall be hungerbit, but they that have God for their Lord, shal want nothing that is good. This may strengthen us against poverty, sicknes, and all calamities, against sin, Satan and death it selfe. Will any child feare want, that hath a rich and loving father? our God, our Father, is rich, heaven and earth are his: he is most loving, he tenders us as the apple of his eye: there∣fore wee can want nothing that is good. The Lord is our God, our shield, Protectour, and defender: therefore let us feare nothing. If God be on our side, who can be against us? Nay,* 1.336 this may comfort us against death it selfe. From this one word our Saviour proves the resurrection: he is not the God of the dead, but of the living: for all live to him. Though we dye, God is our God, he will raise us up againe at the latter day, and translate us into his kingdome. This may be a pillar of comfort for us to leane upon, that God is our God.

By what token doth he shew himselfe to be our God? because he hath prepared a City. God is an excellent preparer. Hee prepared the world, as an house well furnished, against the comming of man into it: he prepared a Table for the Israelites in the wildernesse; he gave them water out of a stony rocke, and Manna from heaven: he prepared a king∣dome for Hester, when she was a poore banished maide: hee prepa∣red a Whale for Ionah, when he was cast into the Sea: insomuch as the Psalmist exclameth; how great is thy goodnes ô Lord, which thou e∣ven then preparedst for the sons of men! He prepares for us, the foules of heaven, fishes of the Sea, beasts of the field, to be our nourishment: but of all preparations this is the greatest, he prepared for us a City, a most glorious Citty. All the Cities in the world are not worthy to be named the same day with this: thieves may breake into these Cit∣ties; so cannot they into that. These may be sacked by enemies; so cannot that. These Citties shall be burnt at the day of Iudgment; this abides ever: these need the Sun by day, and Moone by night, this

needes none of them, for it is enlightned with the glory of the Lamb. In these there is good and bad; there none but good, the spirits of just and perfect men. In these there is sometimes dan∣cing, sometimes weeping; there is no weeping at all, but continu∣all singing to GOD Almighty: these Cities may be famished; so cannot that: we shall eate of the hidden Manna and of the tree of life in the Paradise of God for ever. Here our fellow Cittizens are men and sinfull men, there we shall be Cittizens with the Angels: here Cittizens have their Gownes whereby they are knowne, which at length are moath eaten and come to nothing; there wee shall be cloathed with the white robe of immortality, that lasteth for ever. In these Citties, some are rulers, some ruled; there wee shall all be Kings and reigne with CHRIST for ever. These Citties are made by Carpenters and Masons: this by God. O admirable City! Let our 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bee in it in this life: that we may be taken up into it, and remaine in it for ever in the life to come. Yet this City is little regarded. If Yorke, Norwich, London were ours, we would thinke our selves happy men: yet we count the preparation of this City nothing. Ye talke of a City to come. I would I were Lord of one Towne here, take thou that City. Many a prophane Esau is ready to say so: but let us be thankefull to God for this City.

Hebrewes 11.17.18, 19.

WE have here a Catalogue of famous Christians in the Old Testament: wherof some were before the floud; others after: as Abraham, with whom having begun, now he addes and concludes of him in these Verses. Wherein we have a tragedy and a comedy: a tragedie, in a fathers oblation of his Sonne; a comedie in the unexpected restitution of his Son to him. 19. a sorrowfull tragedie in his going; a joyfull comedy in his teturning.

Touching the former, 1. An admirable worke performed by Abraham.

2. The motive that set him on worke, his stedfast faith in the re∣surrection, Verse 19. In the work the author of it, and the exquutio∣ner of it.

VERSE 17.

THe author of it was God that tried him.

Man tryes, the Devill tries, and God tries: homo tentat ut cognoseat, man tries, to know what is in another. Tentare à teneo: wee try, that we may quasi manu tenere, hold as it were with the hand, and have a certaine knowledge of him whom we try. As the Queene of Shebah hearing of the fame of Salomon went to try him with hard questions, 1 Reg. 10.1. Diabolus tentat, ut decipiat, to coozen us and to destroy us. So the Serpent tempted our great Grandmother Eve, and beguiled her.

Deus tentat, ut quis sit homo hominibus innotescat, that what is in man may be made manifest unto men: hee tryed Abraham, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. S^t. Chrysost. not to learne more than he knew before, but to demonstrate the excellent graces that were in Abraham, the world; how he preferred God before all things, even before his onely Sonne. Thus CHRIST tempted Philip about the loaves, Ioh. 6.6. God knew what was in Abraham: but hee tryed him, to make others know: whereas, Gen. 22.12. he speakes it after the manner of men. When a man hath tryed the fidelity of his friend, he sayes, now I know thou lovest me: so God applying himselfe to our capacity, having tryed Abraham, sayes, now I know; yet no accesse of knowledge to GOD: hee knew what was in him before.

An admirable tryall! a wind that might shake the strongest Cedar in Lebanon: yee may take a view of it, Gen. 22.2. Every word is very emphaticall.

1. He doth not say, send him by another, but take him thy selfe: carry this innocent Lamb to the slaughter house thy selfe.

2. Not five or sixe yeeres hence: but now, presently without delay.

3. Not thy servant, but thy Sonne. Tully tooke heavily the death of his servant: how might Abraham take the death of his Sonne?

4. Not one of many, but thine only Sonne: though thou hast no more but he, take him, kill him.

5. Hee names him. I doe not meane Ismael, though thou art loath to part with him, but Isaac.

6. Whom thou lovest, so deerely, so tenderly: all thy love is con∣tracted into him: thou hast no other to love.

7. To the land of Moriah, which is a great way off, three dayes journey. Oh what thoughts did trouble him all that while?

8. When he comes there, he doth not say, hang him on a tree, drowne him, which had beene intollerable for a father to doe; but burne him, which is the sharpest death of all: offer him up for a burnt offering to me.

9. Consider the conference that was betweene him and Isaac in the way, which might strike Abraham to the heart: Father, here is fire and the wood, but where is the Lamb for the burnt offering? alas my Son, said Abraham in his heart, though hee spake it not with his tongue, thou must bee the burnt offering: no doubt but the teares went trickling downe his cheekes.

Oh how wonderfully was he tryed? all these were as so many daggers held at his heart.

10. Besides all these, the Hebrewes report that the Devill ap∣peared to him in the shape of a good Angell, and disswaded him from the offering of his Son, telling him it was a most monstrous and unnaturall fact, greatly displeasing to GOD Almighty. No doubt, but the Devill was busie with him to withdraw him from Obedience to GOD: but that of his apparition is a feyned fable.

That we see, how this holy man was tryed: he was tryed indeed to the utmost: a wonder he did proceed to the action.

Thus it pleaseth God to trye his Children. A Gold-Smith tries his gold by casting it into the fire: and Saint Peter calls it the fiery tryall. A Captaine tryes his Souldiers before he brings them into the field. One friend tryes another, and God in love and wise∣dome tries us all, how we are affected to him: he sent false Prophets and dreamers of dreames to try the Israelites, whether they would cleave to him with all their hearts and soules, or not, Deut. 13.3. hee tryed David by Shimei that rayled on him, and hurled stones at him, being a King. A great indignity for a King to beare! he tryed Io∣seph with sore imprisonment, till yron entred into his soule: hee tryed Iob with the losse of seven thousand Sheepe, three thousand Camels, five hundred yoke of Oxen, and she Asses: he tryed him with the death of seven Sonnes and three daughters at a clap, after a feare∣full manner: the house fell on them as they were banquetting, and they were crushed in pieces: he tryed him with boyles in his body, from the Crowne of his head to the sole of his foote. The ar∣rowes of the Almighty stucke in his soule: he tryed him to the full. Others have had their severall tryalls: but Iob had all tryalls: yet he stood immoveable in them all: he tryed Lazarus with extreame po∣verty: hee desired crumbs, and could not get them: hee tryes some women with churlish Husbands, as he did Abigail: he tryes some with froward Wives, as he did Iob: he tryes some with stubborne and disobedient Children, that make them weary of their lives, as he did Isaac and Rebeccah with Esau: he tryes some by taking away their Children one after another, on whom their greatest delight was fixed: he tryes by taking away our goods by fire, water, thievs— gatherings for fire almost every weeke: hee tryes some by tedious sicknesses, and diseases that continue long together: a wearisome tryall! hee tryes us by malevolent tongues that cast aspersions upon our names. He corrects every Child: So he tryes every Child. GOD hath many wayes to try us: that the tryall of our faith being more pure than gold, may be more illustrious in this world, and we

made more fit for the celestiall Hierusalem in the world to come. Let us entreat him to strengthen us by his holy Spirit in all tryalls. As hee seemes to cast us downe with one hand, so let us be suiters to him to uphold us with the other, that we may stand stedfast and im∣moveable in all tryalls and temptations, to his glory and the salva∣tion of us all.

Let that suffice for the author of the worke. Now to the exe∣quution of it. Where,

1. A bare narration of the worke: then an amplification of it.

Offered up Isaac.] Nay, bate me an ace of that.

Offerre caepit, or offerre voluit. Voluntate he did it, though non re: intentionaliter, though non actualiter. He pretermitted nothing on his part for the offering of him up: therfore God accepted of it, as if it had beene done, Gen. 22.16. he extolls it to the skies. There be Mar∣tyrs desiderio & facto. Origen was a Martyr in desire, when he was a Child. If his mother had not kept away his Cloathes, hee had gone to bee burnt with his father. So Abraham Conatu & deside∣rio offered up Isaac.

David built the Temple, in will and desire: hee made a great preparation for it, three thousand Talents of gold, seven thousand Talents of fine silver—1 Chron. 29.4. So Abraham made all ready for the offering of his Sonne.

The wood was ready, the fire was ready, the Altar was ready, the knife in his hand was ready to cut his throat, which hee would have done, if GOD by his voice from heaven had not stayed him: therefore he might well be said to offer him up.

There is an amplification of it, ex parte patris, on the Fathers behalfe, and ex parte pueri, on the Childs behalfe.

Not only he that begat Isaac, but that had received the promises concerning Isaac, that in him all the Nations of the earth should he bles∣sed, he had not only heard of these promises, but received them into his brest and bosome, locked them up as precious Iewels in the clo∣set of his heart, there keeping and nourishing them: yet he that had received the promises must kill him, that was the foundation of the promises; a great shaking of his faith!

2. Ex parte pueri: not a servant, but a Sonne.

Not an adopted Sonne, but begotten of him: the fruit of his bo∣dy, and his owne bowels.

Not one of many, but all that he had: begotten in lawfull Matri∣mony, and to whom alone the promises were tyed. Ishmael was his begotten Sonne too: but he was begotten, of his maid. Isaac was his only begotten Sonne of his Wife in lawfull marriage. 2. He was his only begotten Sonne, ratione promissi; the promise was made to Isaac, and to no other: quantùm ad istam conditionem, hee was anigenitus. Lyra.

VERSE 18.

THat which hee said of the promises, he confirmes by Scrip∣ture.

To the which Abraham his father it was said of him, Gen. 21.12.

This hee heard not from others, but with his owne eares, and that from the mouth of God, that cannot lye. The promised Messiah shall come of Isaac: yet hee must bee offered up. Then what shall become of his seed and the salvation of the world?

God here seemes to bee at variance with himselfe: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; faith warres with faith, one Comman∣dement warres with another: and the Commandement warres with the promise, as Saint Chrysostome well observeth. That promise was, that in Isaac should his seed be called, and that the Saviour of the world should come of Isaac: yet now Isaac must be slaine, before he had any seed. A strange tryall!

Againe, the Law of nature written in Abrahams heart, said; love thy Child, preserve thy Child, especially such a rare Sonne as this is, rarely borne, and endewed with rare qualities. This Commandement crosses that, and saies, kill the Child. What a contrariety was this? how did this perplex Abraham and cast him into the bryars? but faith did reconcile all: and all these obstacles set aside hee offered him up.

A most worthy and unmatchable example! The like is not to bee found againe in the whole world. As Ioel saith of the Grasse∣hoppers and Caterpillers in his time: hearken ô yee elders, heare all ye inhabitants of the land, whether hath such a thing beene done in your dayes, or in the dayes of your fathers? so may we say of this; hear∣ken all yee that live on the face of the earth, though yee be as old as Methusalem, whether hath such a thing as this beene done in your dayes, for a Father to offer up his only Sonne, at the commandement of GOD?

Manasses caused his Sons and his Daughters to passe through the fire to his Idols; so did other Idolaters: but they offered them up to devills, not to God, contrary to the will of God, in a blind su∣perstition, at the instigation of the Devill, that was a murderer from the beginning, and delights in bloud; but Abraham did it in a pure devotion, to testifie his obedience and love to God, at the comman∣dement and provocation of God, to glorifie him withall. Those Idolaters it may bee were not present at the offering of their Chil∣dren; or at least, they offered them by others. Abraham with his owne hands offered him himselfe. Wee reade of a Woman in the Maccabees,* 1.337 that saw seven of her sonnes cruelly tormented before her eyes, because they would not eat swines flesh: yet she was not

the tormentour of them herselfe. Mauritius that good, yet unfortu∣nate Emperour saw all his sons slaine before his face by usurping Phocas, and at the death of every one, hee uttered these religious words, justus es domine, & justum judicium tuum: but he did not kill them himselfe. In prophane histories, sundry are recorded to have offered their Children: as Agamemnon did Iphigenia, though she were carryed away by Diana. So did divers others among the heathen: but these offered them to devills, not to God, and they did it not with such a divine resolution as Abraham did.

I but what say yee to Iephte? he offered up his only daughter: unlesse a Sonne, be valued at an higher rate than a daughter. So that he comes not behind Abraham.

Yes many degrees. 1. Some collect out of the Hebrew words, that he did not offer her up: but let it be granted; yet it is not wor∣thy to bee compared with this of Abraham; for he did it not with his owne hands: and if hee did, it was in a rash and preposterous zeale: and his vow like Herods oath had better beene broken then kept; he had not Gods warrant for it, as Abraham had.

2. In her the promises were not made, as here in Isaac. There only nature was tryed, here faith was tryed and nature too. An exam∣ple that cannot bee pattern'd! Iob lost seven sons and three daugh∣ters at a clap: Abraham but one: that was as much as Abrahams, if not more. Nothing neere.

1. Iobs eye saw it not, neither was he charged to kill them with his owne hands,

2. In none of them were the promises made: this was the principall shaker of Abrahams faith.

In what a perplexity thinke yee was Abraham, when he tooke this journey about such a sorrowfull businesse as this was? how might Sarah take on, when shee missed her Sonne five or sixe daies, and could not tell what was become of him, nor her husband? If Zipporah cryed, bloudy husband, to Moses, for circumcising the fore∣skin of her Sonnes flesh; how might Sarah have cryed, ô bloudy, ô cruell Husband, that killest thine owne Son, and mine too? In what a pittifull case was Abraham, when hee built the Altar, couched the wood on it, bound Isaac to it, put to the fire, and was stretching out of his hand to cut his throate? If David kept such an howling for Absalom an ungracious child, ô my Sonne Absalom, my Son Absalom, when he saw him not; he was a wicked son, a rebell, a Traytor, one that went about to put his father besides the saddle, and to justle him out of his throne; yet how lamented he for him? how might Abraham be pierced in this time and cry, ô my Sonne Isaac, my Sonne Isaac, my sweet Child, the only staffe of mine old age, my loving, my dutifull, and obedient Sonne, beautified with so many glittering vertues, the joy of the world, to whom the promises are tyed, must thou be killed, and that by thine own father too? must I be the but∣cher, and kill thee? this touched him to the quicke.

If the bowels of the harlot yerned within her, when her child

was to be divided by Solomons sword: how did Abrahams bowels yerne within him, when with his own sword, he was to take away the life of his owne Sonne, yea of his only Son?

This might wring teares from the eyes of us all. Chrysostome, hom. 3. in 2 Cor. reports, that when he preached of this story, the people fell a weeping. Gregory Nissen seeing a lively picture of this history, could not passe by it, without teares, & in truth it may wor∣thily affect us all: and let us make it our owne case, it will cause us all to weepe. Oh what a lamentable sight was this, to see Abra∣ham about the killing of his only Sonne? that a father should bee put to this extremity, to be the butcher of his Sonne, his only Sonne, upon whom depended the salvation of all the world? you that be fathers, though yee have many children, are you willing to kill any of them your selves? Surly no, unles ye be unnaturall fathers. Vp∣on a turbulent sedition in Thessalonica, Theodosius in an anger tooke order that seven thousand should be put to death. A Merchant in the City that had two Sonnes there put into the Calender of those that should be executed:* 1.338 their good old father put up a supplicati∣on for his two sons: the Souldiers pitying him, told him, they could not save both, for then the Emperours number would not be fulfil∣led; but they said, they would spare one, choose which hee would. The poore father looking rufully on both, could not tell which to chuse: while he delayed, both were slaine. If God take away but one or two of our children, we are in Rachels case, we will admit no comfort. God tooke all that Abraham had.

Abraham had but one Sonne, whom hee loved deerely, a ver∣tuous, a Religious Sonne, of whose loines should descend the Messiah and SAVIOUR of the world: yet hee offers him up, be∣cause it is GODS Will, as a burnt offering to the LORD. Where is this faith, this love now a dayes to bee found? There are ma∣ny Naboths, few Abrahams. GOD may take up that complaint against us, which he doth against Eli. We honour our Children above God. Though they lye, sweare, and blaspheme the name of God, &c. we cannot abide they should have any correction for it. I had rather God should be dishonoured, than my Child corrected. If we will not sacrifice them spiritually, how corporally, as Abraham did? Will we not correct them, and will we kill them at Gods com∣mandement? He that loveth father or mother, wife or children, more than me, is not worthy of me. God gave us them, and he can take them away at his pleasure, and shall wee bee more wedded to them then to God? My life, saies Paul, is not deare to me, so I may fulfill my course with joy: and shall any Child bee so deare to us, as to pull us from God and heaven too? our lives and owne soules must not bee deare to us, so as we may glorifie God, much lesse our Children. As the Christians said, when with weeping eyes they could not hold Paul from Ierusalem; why then say they, the will of the Lord be done: so let us in all things. Will God have our goods, our children, our lives? the will of this blessed God be done, The Lord gave, &c. blessed be his name.

We have had the admirable act performed by Abraham. Now to the motive of it which was a certaine perswasion which he had of the resurrection.

His accounts being cast up, after many consultations to and fro, this was the totall summe, the finall conclusion wherein he would rest. Though I offer up my Sonne as a burnt offering to God, yet he is able to raise him up again from the dead. Of the ashes of one Phenix, arises another Phenix: and of the ashes of one Isaac shall rise ano∣ther, yea the same Isaac in substance that was before, In whom all the nations of the earth shall be blessed: therefore I will doe it, come on it what will.

O the magnanimous spirit of a right heroicall man! resur∣rectio mortuorum fiducia Christianorum. It is the principall pillar that Christians have to leane upon: if we had hope only in this life, of all others wee were most miserable. Therefore let our faith bee firmely grounded in the resurrection, as was the faith of Abraham the Fa∣ther of the faithfull.

We have strong inducements thereunto.

1. Is, potentia dei: idoneus est reficere, qui fecit: hee that made our bodies of nothing at the beginning, can remake them when they are consumed to nothing.

2. Is bonitas dei. I am the GOD of Abraham, of Isaac and Iacob: that was spoken after they were dead: though they were dead, yet he was their God, the God, not of their soules only, but of bodies too. Absit, ut Deus, manuum suarum operam,* 1.339 ingenii sui cu∣ram, afflatus sui vaginam, liberalitatis suae haeredem, testimonii sui mili∣tem, Christi sui sororem, Spiritus sancti templum in aeternum destituat exitium. Bee it farre from God to forsake the worke of his owne hands, the care of his owne witt and invention, let us make man after our Image: the bladder or sheath, whereinto he breathed the breath of life, they heyre of his liberality, the Souldier of his testimony, that hath fought for him, as well as the soule: the sister and mem∣ber of Christ: the Temple of the Holy Ghost. Be it farre from God, that hee should leave this in eternall destruction. As the soule and body have beene consorts in labours in this life, so shall they be in rewards in the life to come.

3. Exempla resurgentium, the examples of them that have ri∣sen from the dead, in the Old and New Testament. Christ raised up three: the one in domo, which was the daughter of Iairus; the other in feretro, on the beere, the widdowes Sonne of Naim: the third in Se∣pulchro, in the grave, which was Lazarus, when he began to stincke. These are praeludia nostrae resurrectionis, forerunners or pledges of our resurrection.

4. Dulcis titulus mortis, a sweete description of death. It is but a sleepe. I would not have you ignorant concerning them that are fallen asleepe.* 1.340 Those that sleepe in IESUS will GOD bring with him. LORD, said they of Lazarus, if hee sleepe, hee shall doe well enough. The dead are but asleepe, they shall doe well enough.

Philip slept securely, while Antipater was awake: and the dead sleepe safely, while God is awake, the keeper of Israel that neither slumbers nor sleepes. Therefore let us be firmely perswaded of the Resurrecti∣on, as Abraham was: hee believed that God was able to rayse up Isaac from the dead, and let us believe that GOD can rayse us all from the dead.

* 1.341Abraham was a good considerer. At the first when God promised Isaac, he considered not his owne body that was dead. Now when he is to loose Isaac, he considers that God was able to raise him up. O heaven∣ly consideration! in all extremities let us consider the power of God, as Abraham did. Art thou grievously sicke, yea even to death, is there but a step betweene thee and death? yet consider, that God, if it be his pleasure, can set thee on thy legges againe. Art thou fallen to poverty, of a mighty rich man art thou become an exceeding poore man, as Iob was? yet consider that God is able to raise thee up againe. Is thy Sonne or thy daughter dead? is thy Wife, or thy Husband dead? is thy friend dead, that was as thine owne soule? Weepe not over much, consider that God is able to raise them up from the dead: they bee not amissi, but praemissi: they are gone into hea∣ven before, and we shall follow after. Doest thou thy selfe dye, is thy body layd in the grave, doth it there putrifie to dust and ashes? yet consider that God is able to raise thee up againe. Say with that holy man, I am sure my Redeemer liveth—The consideration of Gods power must comfort us in all calamities.

We have had the Tragedy: now to the Comedy.

Hereupon followed a joyfull event: he did not receive him in a parable, but truly and indeed: he received him from the dead, that is, from the state of the dead, in a parable: he was not deceived in his expectation.

In a parable, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in a figure, sayes Chrysostome, in a darke and obscure figure: or as hee unfolds it more plainely after∣wards, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in an example; in similitudine quadam, as Henry Stephen expounds it: quodam modo, as Beza, after a sort, as it was in the translation before this. In a parable, in a similitude, for all para∣bles are similitudes. Neerenesse to death is a lively type and figure of death, whereupon it hath the name of death, 2 Cor. 1.10. blessed be God, that hath delivered us from so great a death. Yet Saint Paul did not dye then. So the neerenesse of death wherein Isaac was, was a si∣militude of Death: the Altar was built, the wood laid on the Al∣tar, Isaac bound on the wood, the fire was ready, the knife was com∣ming to his throat to kill him. Therfore Abraham received him from the dead in a similitude.

Old Father Iacob received his Sonne Ioseph as it were from the dead: he verily thought he had been torne in pieces by wild beasts; yet at that time he was alive and ruler of the land of Aegypt.* 1.342 Heze∣kiah received his life in a similitude, from the dead: for sentence of death was pronounced against him by Gods own mouth. The Iewes in the provinces of Ahasuerus received their lives in a similitude,

from the dead. The Kings letters were sent by Posts into all quarters, to roote them out, kill and destroy them all, even Men, Women and Children in one day. S. Paul and all that were in the Ship with him, received their lives in a similitude from the dead. For all hope that they should bee saved was taken away, Act. 27.20. The King and Queene, and Prince that then was, the Lords spirituall and temporall: the Gen∣tlemen of the lower house: in them wee Protestants in England received our lives in a similitude, from the dead—at the powder treason.

Thirty seven barrels of Gunpowder were cunningly couched under the vault of the Parliament house: Vaux the same morning had his match in his hand to set them on fire: we were in the mouth of death: in a manner as neere as Isaac: but by Gods miraculous providence, through the quicke apprehension of the wise and lear∣ned King wee were delivered, as Isaac was: which deliverance re∣quires hearty thankesgiving to God.

Gods tryalls begin with a tragedy, and end with a Comedy. The Psalmist sayes of the faithfull, Psal. 126. ult. they went out weeping and carryed precious seed, but they shall returne with joy, and bring their sheaves with them: So Abraham poore desolate Father, went out weeping with his precious Sonne Isaac to be offered up, but hee returnes rejoycing, and brings home the sheaves of heavenly comfort with him. Gods dealing with his Children is contrary to Ezekiels scrowle, it was sweete in his mouth, and bitter in his belly. God be∣gins bitterly, but ends sweetely, as hee did with Abraham. Yee re∣member the patience of Iob, and what end the Lord made: So remember the tryall of Abraham, and what end the Lord made. The beginning was sorrow, the end was joy. Let us beare with patience the bitter beginning, that we may be partakers of the sweete ending.

He that will save his life, shall loose it, but hee that looseth it for my sake shall finde it: hee that will save his goods by the denyall of Christ, shall loose them: he that will save his Children by disho∣nouring of God shall loose them, as Eli did: he cockered his Chil∣dren and lost them, they were both slaine in a day. Abraham is con∣tent to loose his Child for God's sake, and he findes his Child: there is nothing lost by obeying God, we shall be gainers by it. Contemne divitias, & eris locuples: contemne gloriam, & eris gloriosus: contemne filium, & habebis filium. We shall have fathers and mothers, Chil∣dren as it were in this world, and in the world to come life everla∣sting. Let this encourage us to submit our selves in all obedience to God in all things, as Abraham did.

VERSE 20.

WE have had the Chapter of death: here followes that of faith: wherein we have an Ilias of examples.

1. Of the Grand-father, then of the Sonne, last∣ly of the Grand-child.

Isaac was in a manner dead, yet he lives still many a yeere; and at his going out of the world blesseth his two Sonnes: which was a demonstration of his faith: he lived and dyed in faith, as Abraham had done.

But it seemeth the Holy Ghost might have made choyse of o∣ther workes of Isaacs, serving better for the expressing of his faith then this:* 1.343 he was a devout and religious man, much given to pray∣er and heavenly meditation, he went into the field to pray or meditate: he continued praying twenty yeeres together for a Child,* 1.344 and would not give over: hee was obedient to God, and followed him from place to place: why doth not the Apostle make mention of these, but of his blessing?

1. These were common to others together with him.

2. This blessing did most of all argue, that he had lively faith in the promises of God made to him and Abraham, when as hee doth bestow the things promised, with as great assurance, as if they were accomplished already. This blessing is a fulfilling of all the promises: therefore most fit to declare his faith, and to publish it to all the world.

In this blessing there are three things.

• 1. The instrumentall cause whereby it was done.
• 2. The persons blessed.
• 3. The things whereabout they were blessed.

For the instrument, it was by faith. Was it so? he was cooze∣ned in it by Rebeccah and Iacob: and he was induced to it against his will and purpose; for he was determined to have blessed Esau.

1. Distinguish between the action, and the infirmities in it. Na∣ture lead him one way, and grace another: yet for all that, all things were governed by GODS providence, as Exod. 1.20. and this blessing was an execution of Gods will, decree and counsell, and in some fort issued from faith in him. Some infirmities of a man can∣not marre the action of God: as a sicke man is a man; so a weake faith is a faith.

2. His constant resolution after the blessing was ended, doth shew it came from faith.* 1.345 I have blessed thy brother already, and he shall be blessed.

The voice of faith.

For the persons, Iacob is set first, because the birth-right was his, his brother having sold it to him, and he was the man whom

God loved, and in whom the promises were continued. Esau was a prophane person, yet he had some blessings: Therefore both are in∣cluded in the blessing, though diversly.

Concerning what did hee blesse them? not things present, but to come: temporall and eternall, in this life and that to come: which was an evident declaration of his faith. For faith is a ground of things hoped for: he pronounced of things to come, as certainely, as if they were already: and they fell out as he had said.

Neither were the things to come temporall blessings alone, but especially spirituall, shadowed out by earthly things. In the blessing hee said to Iacob, Genesis 27.29. Be thou thy brothers Lord: yet Iacob was faine to crouch to Esau, hee was his Lord: but this was accomplished in CHRIST, that should come of Iacob. All Nations were subject to him. In this blessing Iacob saw CHRIST, though it were afarre off: therefore no mervaile though it bee ad∣scribed to faith.

The blessing of Parents is highly to be regarded. Praerogativa parentum disciplina filiorum.* 1.346 Though there be a difference betweene our blessing of our Children and of the Patriarkes: Our benedictio is but bona dictio, or bona precatio: theirs was an actuall and a reall bestowing of things on them: yet the curse or blessing of Parents in all ages is to bee respected: whom they curse justly, God curseth, ••nd whom they blesse God blesseth.

Therefore let Children so behave themselves, that they may have their Parents blessing, especially at their departure out of the world.

These temporall blessings are blessings. Wealth, health, ho∣nour, prosperity: these GOD bestoweth on the reprobate: these had Ismael and Esau: hee was a jolly hunter, and abounded in plea∣sure, hee flourished in worldly prosperity more than Iacob. So may the wicked doe, Psal. 73.4. Dives—But let us be content rather to lye with Lazarus then to frye with Dives: to be plaine and sim∣ple men, as Iacob was, then to have their felicity here, and misery hereafter, 2 Sam. 19.30.

Faith sees things to come. Isaac now was blind, yet he saw things to come.

The eye of faith is the best eye. Let us entreat the Lord to make the eye of our faith brighter and brighter to our dying day.

VERSE 21.

TOuching Iacob there bee two facts to be considered: which are illustrated by the instrumentall cause, and the circum∣stance of time, when they were performed.

The facts are the blessing of Iosephs two Sonnes, and his worship∣ping of GOD described by the manner, how: the instrumentall cause, faith: the time when, when he was a dying.

By faith: for without the eye of faith hee could not see the things that should happen to his Childrens Children, conteyned in the blessing.

Which was more than the blessing of his owne Sonnes, all fa∣thers will doe that: when hee was about to dye, when death did ap∣proach.

1. He adopted them into his family, that they might be mem∣bers of the Church: as well as his owne Sons.

2. He preferred the younger before the elder. Ephraim is put for the tenne tribes, Hos. 5. they were both Children: Ephraim had no more in him then Manasseh.

3. Being a stranger in Aegypt he gave them portions in the land of Canaan, as if he had beene present at the distribution of it, Gen. 48.22. Shechem a portion: or the name of a City called Sichem, which fell to the tribe of Ephraim, Ios. 13. The seventie translate it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that select and famous Sichem.

Iishtaku Gnal Rosh Hammittah: an open jarre: the latter being a staffe to beate the former out of doores.

How agreeth this with the Hebrew? it is one and the same word, with a little alteration: the diversity may arise on the affinity of the vowels: Mittah a bed? Matteh, a rod: and both may be true. Hee worshipped upon the beds head, and he worshipped on the top of his staffe too. Inclining upon his pillow towards the bed head, being weake and aged, he held his staffe in his hand too, and leaning on it he worshipped God.

He did worship towards the bed head; because being bed-red he could no other, than lye on his pillow. Vpon, which way soever it stood, on the beds head, or on the top of his staffe, both may stand to∣gether.

2. This was before the other, Gen. 47. ult. the blessing, Gen. 48. It is very like he leaned often on his staffe, and worshipped God: not only after Iosephs promise, but also when he had blessed all his Sonnes, when he pluckt up his feete into the bed, he might leane on his staffe and worship. Or it may be an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is frequent in the Bible.

Worshipped] He praised God for this and all other his mercies: hee prayed for their speedy deliverance out of Aegypt, that they might be planted in the promised land.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: because he blessed them with a singular blessing; Ephraim with one, Manasseh with another: Super utrum{que} proprium benedictio∣nem fudit, posuit minorem ante majorem. Haymo.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

As the Apostle leaveth the Hebrew, and followes the seventie: So the Papists may leave the Hebrew and the Greeke, and follow the vulgar translation.

1. That is not of as great authority as the Seventy.

2. When the Seventie differ in sense from the Hebrew, the Apostles follow it not.

The Iesuites: he worshipped the end of his staffe, that is, the top of Iosephs Scepter, reverencing the authority he had in Aegypt: So that was fulfilled, the Sunne, the Moone, eleven Starres did obeysance to Ioseph. Hyperius addeth: that in Ioseph a type of Christ, he worship∣ped Christ.

• 1. Ioseph was most loved of them all.
• 2. He was stript of his Coate.
• 3. Sold into Aegypt.
• 4. Cast into Prison.
• 5. Advanced to great honour. So was CHRIST.

1. Ioseph being but Viceroy had no Scepter, Gen. 41.40.

2. Hee should rather have reverenced his Sonnes authori∣tie at his first comming, then at his last departure out of the world.

3. Rather publikely, than in a private house.

4. That had beene no great testimony of faith: for even un∣beleevers honour the Magistracy.

5. The preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will not admit that interpretation: hee worshipped upon the top of his rod, not the top of his rod.

6. This makes nothing for religious worshipping of Images, or God, at or before the crucifix and Images.

The occasion of blessing them was ministred by Iosephs brin∣ging of them to him, Genesis 48. ver. 1. hee having intelligence of his Fathers sicknesse repaires presently to him with his two Sons, that they might bee partakers of their Grandfathers blessing: they were borne of the daughter of Potipherah Prince of On, a wo∣man that was a stranger from the common-wealth of Israel, and not in the Calendar of GODS people: they had been nourished in Aegypt, where the worship of the true God was in a manner aboli∣shed. Therefore he is desirous, that Iacob a famous Patriarke, a man deepe in GODS bookes, might blesse them ere hee dyed: for his blessing was GODS blessing. Ioseph being ruler of the land of Aegypt, no doubt had purchased great lands and Lord-ships for them: hee was like to leave them money enough, that they should want no earthly blessing; yet because all these were not worth a straw without the blessing of God, hee is most carefull to procure this to them, which they were to receive from the mouth and hands of Iacob. Fathers are carefull enough to provide outward things

for their Children, to lay up bagges of Gold and Silver for them, to leave them houses and lands, Sheepe and Oxen and such like: but as for GODS blessing, that is the least thing they take thought for. This is to build without a foundation: for the bles∣sing of God is all in all. Therefore above all things, procure that to your Children.

Why doth not the Holy Ghost rather say, by faith he blessed his owne Sonnes?

1. Because this is greater. By the eye of faith hee did not onely foresee, what should happen to his owne Children: but also to the Children of his Child.

2. They being his owne immediate seed, were engraffed into Israel already. There might be some question of Iosephs Sons, be∣cause they were the seed of a strange woman: therefore it is said, that Iacob by faith blessed them, and by vertue of this blessing inserted them into the stocke of Israel.

2. Here we learne, that honour and preferments come neither from the East, nor from the West, but from GOD. Hee sets up one, and pulls downe another. Ephraim was the younger, yet here in Iacobs blessing, as it were by Gods owne hand, he is advanced above Manasseh.

Ioseph himselfe was one of the youngest of all his brethren, ha∣ted of them, cast into a pit, sold to the Madianites, throwne into prison, where hee lay till the yron entred into his soule: who would have thought that this abject, this poore prisoner should be ruler of all Aegypt? yet so it came to passe. Saul seeking his Fathers Asses lighted on a kingdome, which he never sought for. David was taken from following the sheepe great with young, and made ruler of Israel. Hester a poore banished maide, fatherlesse and motherlesse became a Queene: this is the Lords doing, and it ought to be mervailous in our eyes. It hath a double use.

1. It must pull downe the Peacocks feathers of all them that be mounted aloft, not to be proud of those high places whereunto they are exalted. It was not chance and fortune, that set them in the throne of dignity, it was not simply their owne witt and wisedome, their great variety of learning, their policie and fore∣cast, paines and diligence, the favour of their friends that promoted them, but the good will and pleasure of GOD Almighty. What hast thou, beest thou never so great, which thou hast not received? Therefore swell not in pride in respect of the gift, but thanke the giver of it.

2. This must represse the envy of inferiours. Is another man aloft, and art thou beneath? digitus Dei est. Is thy younger brother in a more worshipfull and honourable place then thou, as Ephraim got the start of Manasseh? is one that is thy junior, thy inferiour, lifted up in wealth, honour, and dignity above thee? grudge not at it: it is Gods doing; be contented with it.

3. Here we have a patterne in old father Iacob, how to behave

our selves at the time of death: when wee see and heare death knocking at our doores, then especially we must be occupied in hea∣venly duties; we must not be cursing, but blessing, as Iacob was: then above all other times we must be worshipping of God, praying to him, praysing and magnifying him for his mercies, as Iacob was, upon our beds, and upon our staves. Though we be weake and impotent, wee must be glorifying of God: when Hezekiah received that mes∣sage, set thine house in order, for thou must dye; then hee turned his face to the wall, and prayed earnestly to the Lord.* 1.347 When our Saviour was going out of the world, he was blessing his Disciples: and here Ia∣cob is blessing and praysing to his dying day: so must we be. We must not then be swearing, cursing, and banning, quaffing and swilling as many be, like the Epicures; let us eate and drinke, for to morrow wee shall dye. Then we must be preparing of our selves for a better life, where we shall remaine for ever. The neerer the time approcheth, that a tenant must goe out of his farme, the more carefull he will be to improve it to his best commodity: the lesser time that a man is to enjoy money lent to him, the greater advantage he will make of it, if hee can; even so when we perceive wee must depart out of the farme of this world, let us use it most to Gods glory: and seeing God hath lent us our life, as a summe of money to be payd to him praesti∣tuto die; the neerer the day of payment comes, the more conscionably and diligently let us be in the use of it, to the honour of God and our owne profit. When the steward in the Gospell saw that he was to goe out of his office, he makes the best of it, he can: so let us doe of our life, when we are to part with it. They that be actours in a Comedy or Tragedy, will have a speciall eye to the last act, that they may have a joyfull plaudite of the people.

So this life being as a stage whereon wee play our part, let us chiefely look to the last act at our departure out of the world, that it may be joyfull to our selves and all those that be round about us: our whole life should bee a continuall glorifying of GOD, but es∣pecially the closing up of our life with death, that wee may leave a testimony behind us of that lively faith, which wee have in the Lord Iesus. Let us be praying, meditating, blessing, talking of hea∣venly matters, to the last gaspe.

VERSE 22.

IN Ioseph there be two things. 1. A memorandum given to the Israelites.

2. A Charge for the removing of his bones: which were both lively demonstrations of his faith.

Hee presaged his death, Gen. 50.24. either by the nature or quality of his disease, or by divine revelation.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, drawing to his end.

Memoriae prodit, brought to memorie.

Out of Aegypt; often promised by God, which he had received from his fathers: he makes a certaine prediction of it.

He bound them with an oath, Gen. 50.25.

Not so much for feare of Idolatry, lest the Aegyptians should worship him, when he was dead, as Chrys. in Genesin. and August. de mirabilibus Sacrae Script. l. 1. c. 15. they had opportunity to doe it, before his bones were removed: but to confirme the faith he had in the promises of God: he was so sure that they should have the land of Canaan, as that hee would have his bones carryed away before∣hand.

2. Because the land of Canaan was a type of heaven, he would be there buryed.

3. Because in life and in death he would be with the godly.

Rhemists: the translation of reliques or Saints bodies, and the due regard and honour wee ought to have to the same, are proved hereby.

Bel. l. 2. de reliquiis Sanct. c. 3. upon this example concludeth: non ergo superstitiosum ne{que} novum est transferre ossa Sanctorum.

1. The Israelites were bound by oath to translate his bones: not so they.

2. They kept not those bones to shew to the people, or to carry them about on festivall dayes: but they buryed them, Ios. 24.32.

3. Those were translated into the land of Canaan, because it was a type of heaven: So is no speciall Country now. Therefore that is no president.

Ioseph a great man, the ruler of Aegypt; yet dieth: death over∣rules us all. The rich man dyed, as well as poore Lazarus. It is ap∣pointed to all, once to dye.

He rubbed their memories, put them in remembrance of their de∣parture out of Aegypt: whereupon the booke of Exodus hath his name, containing the departure of the Children of Israel. You are well seated here in the land of Aegypt, you are planted in Goshen the fattest of the land: It is like for my sake ye shall finde favour for a time, yet set not up your staffe here, but remember yee must depart hence, the land of Canaan is your Country, promised to Abraham, Isaac and Iacob: let your mindes run on that land. As for this world, it is a kind of Aegypt flowing with all pleasures and profits: yet let us know, that this is no place of abode for us; we must depart from hence. The time of my departure is now at hand, sayes S^t. Paul, 2 Tim. 4.6. Luk. 9.31. If he had need of such a Memorandum, much more we: for this end Philip had his Vsher, who daily said to him: memento Philippe, te esse mortalem. The Israelites were too much wedded in their affections to Aegypt; they desired to be againe with their Ony∣ons, and such like fare, as they had in Aegypt. We are all too much in love with this wretched world: it likes us as well as the Mount did S^t. Peter. Many wish, that they might make Tabernacles here for ever: yet let us all know that this is no abiding place, wee must all depart: eximus è vita, tanquam è theatro: Farmers from their

farmes; Gentlemen, Knights, Lords from their beautifull houses; yea Kings must depart out of their Pallaces. A voice came from heaven to Nebuchadnezar; Oh King, thy kingdome is departed from thee. Let us seriously thinke of this departure of ours. When a Tra∣vellour comes to his Inne, hee lookes about him and sayes; here is a fayre Inne; here I have a brave Chamber, and I have plenty of all things for my money; yet this is not my home, I must not tarry here, I must depart: even so, though we have the world at will, and all things as heart can wish, beautifull houses, large lands, ample possessions; yet here is no place to abide in, we must depart, leave all, goe away with a Coffin and a winding sheete.

Let us use this world as if wee used it not: let our hearts bee on a better world, that in the end wee may depart in peace, with Simeon, and reigne with CHRIST for ever in the world to come.

Ioseph had beene a brave Courtyer, trained up and bearing sway in Pharaohs Court many yeeres together, abounding in all wealth, honour, pleasure and prosperity: yet all this while hee for∣gets not God: he lived well, and dyed well: he is heavenly minded at his departure out of the world: he is not now talking of his ho∣nours, as Haman was the day before he dyed, not talking of the in∣juries which his Mistris offered to him in casting him into prison, and taking order for the revenge of it: he is not now conferring with his brethren about the solemnizing of his funerall, with what pomp they should carry him to the grave: but now he is talking of matters belonging to the kingdome of heaven. Though we live in ne∣ver so prophane a place, as irreligious as Aegypt, as full of carnall entisements as Pharaohs Court; yet let us keepe our integrity, as Ioseph did: let not the pleasures of the earth pull us from the joyes of heaven. Obadiah kept his zeale and sincerity in Achabs Court, Daniel in Nebuchadnezars Palace, Nehemiah in the Kings buttery, and at his table: and there were rare and excellent Christians in Neroes house: most of all, they of Caesars house-hold, they were more mindfull of the poore Saints of Philippi then others. Let us not condemne them that be in heathenish and irreligious places. GOD can preserve his pearles even in dunghills, his roses among thornes: hee will have a Rahab in Iericho, a Lot in Sodom, a Ioseph in Aegypt: wheresoever wee bee, let us keepe our selves unpolluted of the world.

2. Here we are taught, what must be the object of our talke, of what matters we must be talking, when death approacheth: not of worldly matters, but of heavenly, as Ioseph was. Elias was talking with Elisha about profitable matters,* 1.348 when he was taken from him in∣to heaven: as they were walking and talking, the fiery Charriot tooke him away. Our Saviour was talking with his Disciples about mat∣ters belonging to the kingdome of GOD, till the cloud tooke him away: and Ioseph here dying is speaking not of those things apper∣taining to the earthly Court, but to the Court of heaven. Navita de ventis, de tauris narrat arator: every man for the most part, both

in his life time, and in the time of death is speaking of those things which hee most mindeth: the things that be most in the heart, are most in the tongue. A covetous miser is talking of his gold and sil∣ver, houses and lands, of the trash of the world, even when he lyes on his death bed. A drunkard will then bee talking of drinke, an adulterer of fayre and beautifull women: but a godly man will be talking of Gods matters, as Ioseph was.

It is very like that Ioseph ere this time had made his will, and set his outward estate at a stay: therefore that doth not trouble him now: his minde runs about better matters: it is not good to de∣ferre the making of our wills, till we see no other way but death: the last thing we talke of should be celestiall, not terrestriall things.

3. Wee must not bee too scrupulous about the place of our buryall.

Now no land is a type of heaven, as the land of Canaan was before the comming of CHRIST. Out of any Country on the earth, yea out of the bottome of the Sea, out of the Lions mouthes, out of the fire, wherein we are burnt to ashes for the name of Christ, we shall have a comfortable passage into the kingdome of heaven: yea, our buryall with the wicked shall not prejudice our entrance into heaven. Saint Peter sitting at the same table with Iudas when he was alive, was not hurt by him, much lesse should he have beene hindred out of heaven, if hee had lien in the same grave with Iudas.

Though wee bee buryed among Thieves, Traytors, Idolaters, Drunkards, Murderers, Adulterers, &c. If our lives have beene good, that cannot keepe us out of heaven. Yet if conveniently it may be, superstition being avoyded, as we lived with the godly, so let us be buryed with them: as we were companions with them in their life, so let us be in death, if it seeme good to the prouidence of God. Ruth sayes to Naomi, where thou art buryed, I will be buryed: and Ioseph would have his bones to lye with the bones of Abraham, Isaac, and Iacob. So wee shall give notice to the world how deere the Saints were to us, when they were alive. Yet let not the place of our buryall trouble us at our dying day (as some take too much thought for that:) wheresoever wee be buryed, God will send his Angels at the latter day to gather our bodies from all the ends of the world, and to carry them up into heaven.

Hee gave no commandement touching his flesh: he knew that would be consumed before. Then why should we pamper this flesh so much, that is so soone brought to dust and ashes? caro mea inimica mea: onus meum, laqueus meus: paramus escam vermibus. Let us subdue our bodies,* 1.349 lest like horses they overthrow their Riders. His bones were durable: therefore hee gives a charge of them.

If hee had not looked for the Resurrection of those bones, hee would not have beene so carefull for the translating of them into the land of Canaan, Psal. 34.20. Ezek. 37.1. The bones of a dead

man are scattered hither and thither, tumbled out of one grave into another: yet these shall rise, and come to their place againe. Bucers bones were burnt in Queene Maries dayes, yet the same bones shall rise againe, and be a witnesse against the enemies of the truth. Not our bones alone, but our flesh, every part and member of our bo∣dies shall be restored to us againe: with these my eyes shall I see him: the very palmes of Iezebels hands that were eaten up with dogges shall rise againe. Let us not sing the Epicures song, let us eat and drinke, for to morrow we shall dye: Let us not give our selves whol∣ly to pampering of our flesh, and the fatting of our bones: but let us employ all our members to GODS service in this life, that we may be partakers in soule and body of his eternall glory in the life to come.

VERSE 23.

BEfore of the Patriarcks: now of the Lawgiver. Where wee have,

• 1. The commendation of his Parents faith.
• 2. The commendation of his owne faith.

The faith of his Parents is commended by a worthy act of theirs, the preservation of their Child: which is amplified,

1. By an attractive cause, that drew them to it, the beauty of the Child.

2. By a retractive or disswasive cause, that might have with∣drawne them from it. 1. The Kings commandement, which in an heroicall magnanimity they feared not.

Moses, Exod. 2.10.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Catachresticè: he useth this word, be∣cause his mother only is mentioned, Exod. 2.2. shee did it with the consent of her husband.

Not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: because his Grandfather was alive then, and had an hand in the businesse: their names we have, Exod. 6.20. Amram, and Iochabed.

Brought up in the Citty: who goe not much abroad to be scor∣ched of the Sun, Act. 7.20. divinitus venustus: by the disposition of God. Nineveh a City Gedolah laelohim, 2 Cor. 10.4.

But are they so highly to bee extolled for that? is it a worke of faith to respect beauty? A naturall man might have done that.

His beauty was one motive, but not all: faith was the greatest: He was by the gift of God of extraordinary beauty. In the which by faith they saw an expresse Image of God, that hee was like to prove some rare and notable instrument: Hyperius affirmeth, that as Simeon, Luk. 2. by the revelation of the spirit knew CHRIST to bee the Messiah: so his Parents by his beauty, that he should be the deliverer of the people: but there is no certainty of that: they did not sticke in the outward baauty: that was as Gods hand to lead

them to higher matters: they did it not in a naturall affection. O∣thers loved their Children, and had fayre Children: Simiae suum pulchrum: but by faith.

Decree, or ordinance. The King ordained on paine of death. The King had given a streight charge, that the Male Children should be drowned, but they looked to the King of Kings, that was able to preserve them from his fury.

Though it were the hazzard, not of their goods alone, but lives too, they looked to Gods promises: that they should multiply, that out of Israel should come a deliverer, and the Messiah too: therefore they will not drowne their Male-child.

They did not so feare it, as that it should hold them from the preservation of their Child.

Three moneths:] not three dayes, or three weekes: yet at three moneths end they commit him to the water: then their faith began to stagger.

Some thinke they did it in faith too, being assured that God would deliver him, Exod. 2.4. If he had beene in danger, they would have taken him home againe.

They were the first, and all that wee read of, that kept their Children against the Kings decree.

That they hid him three moneths was commendable. All that whyle they were in feare, and hazarded their lives: but that at the three moneths end they expose their Child to the wide world, that argues a weakenesse in them: yet this weake action, this weake faith of theirs is registred, to their commendation, God alloweth and commendeth a weake faith: he doth not quench the smoaking flaxe, nor bruise the broken reed: he chides Peter for his weake faith, ô thou of little faith! but he doth not cast him away for it.

Though a Child be weake, yet the Father loves it: so doth our heavenly Father us, though he find weakenesses in our best actions. There was a weakenesse in the Mid-Wives, when they preserved the Children with a lye: there was a weakenesse in Abraham, when hee thought he could not be safe unlesse he dissembled: there was weak∣nesse in the Parents of Moses, in thrusting their Child at length out of doores: there is weakenesse in our praying, hearing of Sermons, in our giving to the poore, and maintenance of the word preached, in our preserving of our Children in dangers and calamities: yet if these things bee done in sincerity, though there be weakenesses in them, they are accepted at the hands of God in Christ. Let that encourage us in all good actions, though they be stained with some imbecillities.

2. Beauty is a precious pearle, a picture of the heavenly Appel∣les, a singular ornament, wherewith God hath graced his Children. Ioseph was a fayre person and well favoured, Gen. 39.6. David, 1 Sam. 16.12. Daniel and his fellowes. The base fare they had could not impaire their beauty. This the LORD in wisedome hath used for the preservation and advancement of his Children. Moses beauty

was a load-stone to draw the favour of Pharaohs daughter to him. It was as a stirrope for Hester to mount up to a Kingdome: yet for all that, let us not dote too much upon externall beauty.

1. Though some of GODS Children have it, yet all have it not: it is not proprium quarto modo. Ebedmeleck, the blacke-more was no fayre man: neither be they all the Children of GOD that have it. Absalom was a beautifull man, not a blemish in his whole body, yet a wicked man, who by all probability never set a foote into the kingdome of heaven: and many a filthy strumpet is fayrer than an honest woman.

2. It is a transitory gift: here to day, gone to morrow: beauty is a goodly flower, yet there be many wormes to consume it: sick∣nesse, griefe, old age, &c. Let us chiefely desire that beauty that la∣steth for ever.

3. Let us consider, there is a double beauty; the one outward, the other inward: the one proper to Gods elect, the other common to the reprobate together with them. The Kings daughter is glorious within, Psal. 45.13.

It is the inward beauty of the heart, that is acceptable to God. Let us all pray to God for that, to bestow it on us: that is better then the beauty of all Ladies in the world: this is the true beauty, Prov. 31.30.

3. It is spoken comparatively, not simply: they did not so feare the Kings commandement, that they should banish the comman∣dement of the King of Kings, out of their minde. The King said, drowne the child: God said, save the child from drowning.

What, are not Kings to be feared? have I not said, yee are Gods? a King is a certaine God on the earth: therefore to be feared and re∣verenced: he carrieth not the sword in vaine, sayes the Apostle. Ba∣laams Asse feared, when he saw the Angels sword: and shall not we feare that glittering sword of authority in the hand of Kings and Princes? they are rather to be condemned, then commended for not fearing the Kings Commandement.

The answer is easy. Wee must distinguish betweene the au∣thority, and the commandement of a King. There is no power, but it is of God: but there may be a commandement which is not of God. Feare the power, the throne, the dignity, the authority of a King, the office of a King; but feare not every commandement of a King; if wee be sure they are against plaine Scripture. In doubtfull things, we must believe that our Governours are wiser than our selves.

VERSE 24.

BEfore, we have spoken of his Parents faith: now let us speak of his owne faith. In Moses there are three notable things, which are as shrill trumpets to sound forth his faith, 1. A vo∣luntary crosse undertaken by him. 24.25, 26. 2. A necessary crosse imposed on him. 27. 3. An institution of a perpetuall Sacra∣ment among the Iewes. 28.

In the voluntary Crosse, 1. A fact committed by him. 2. The causes of it, which are three; election, 25. judgement, 26. faith.

The fact was a refusall of honour, and so consequently an em∣bracing [analysis 24] of dishonour: the which is amplified by the circumstance of time when he did it.

The honour refused by him was the title and appellation of Pharaohs daughters Sonne: the time when he refused it, was, when he was of mature age.

Being great] not in credit and estimation; (though that bee true, for Moses was in great repute with all) but in yeeres: that is the native signification of the Hebrew word.

* 1.350Gadal] and Saint Stephen being a good commenter expoundeth it, when he was full fortie yeeres of age.

This the Holy Ghost mentioneth, least this his refusall should be adscribed temeritati or imprudentiae. Young men want knowledge and experience: often times they doe they cannot tell what: if they had had moe yeeres on their backes, they would have beene wiser: and many times they doe that rashly upon weaknes and impotency of affection, which they repent them of afterwards: many a young man in a proud conceit of himselfe refuses a living, which he would gladly have afterwards, and cannot. Moses did not so make this re∣fusall. Hee was great in yeeres, of a ripe and mature age, wise, cir∣cumspect, considerate enough; yet he refused, &c.

He denyed: disclaimed that title: horruit, aversatus est, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Chrysost. expounds it. Whether he did deny it in words is not expressed in Scripture: peradventure he did. The Aegyptians saluted him gladly by that name: here comes our young Prince, the Kings daughters Sonne, he disclaimed and said, I am not the Sonne of Pharaohs daughter,* 1.351 I am such a womans Son, which is an Hebrew, I am an Israelite, I am no Aegyptian. I had rather be accounted the Son of a meane woman of the Israelites, then the Son of the greatest La∣dy in Pharaohs Court.

If he did it not in words, at the least in deeds: he is declared by his deeds,* 1.352 in the visiting the Israelites, in taking their part, in reven∣ging their wrongs, to be an Israelite, not an Aegyptian.

Pharaohs daughter had done much for him: shee saved him from drowning, shee paid for the nursing of him, shee brought him up at her owne proper cost and charges, shee put him to Schoole,

trained him up in all the learning of the Aegyptians, she adopted him to be her Son, and now doth he thinke scorne to be called her Son?

No doubt but hee was thankefull to her for all the kindnesses she had shewed him, and behaved himselfe reverently and dutifully to her: honour thy father and mother. She had beene as a mother to him, and out of all question hee honoured her: yet hee would not honour her above God: he was appointed by God to be the deliverer of the Israelites out of Aegypt. Israel was the Church of God, to them the promises were made; the Aegyptians were a prophane company, strangers from the covenants: therfore though he might have gai∣ned a kingdome by it, he would not be in their Calendar, he profes∣sed plainely he was an Israelite, one of Gods chosen people, he was none of Pharaohs daughters Sonne: hee was the Sonne of GOD by faith in the promised Messiah. Hester concealed her people, when shee stood on a kingdome: yet Moses for a kingdome will not con∣ceale his: the time was now come, when he was to open himselfe to the world, what hee was: hee set not a straw by that magnificent title, in comparison of the affinity and consanguinity hee had with Gods people.

Together with this title, he refused all the appendices that be∣longed to it: the crowne of Aegypt; all the honours, riches, profits and pleasures, that were appertaining to the Crowne. A strange and admirable refusall! being with Pharaohs daughter hee might live in all ease, rest and quietnes, none durst give him a foule word, much lesse offer him any wrong in deed. He flourished in the pomp and honour of the world, all the Court reverenced him, capped and bowed to him: by reason hereof he was in some probability of the Crowne hereafter, for Iosephus writeth, she had no naturall Sons of her owne, but intended to make him her heyre: yet this regall title with all the golden appurtenances he refuses. Quis nisi mentis inops oblatum respuit aurum? much more, quis respuit oblatum regnum? men will doe any thing for a kingdome: yet he desires to bee coun∣ted one of Gods people, how meanly soever he lived in the world. An admirable faith!

This he did, not when hee was under age, in his minority, but when hee was of full age and capable of a kingdome, if it had descended to him. Iosephus recordeth, that when he was a Child, Pharaohs daughter glorying exceedingly in his beauty and towardli∣nes, presented him to the King her Father, who to please his daugh∣ter withall, set the Crowne on Moses head, the which he suffering to slip off and fall on the ground, stamped it under his feete, which the South-sayers of Aegypt presaged to bee ominous to the kingdome. That he did when he was a boy, if it be true: but now being a man of compleat age, he contemneth, as it were, the crown of Aegypt, he sets not a straw by it, because God had called him to another kingdome.

It is not a thing unlawfull to appertaine to the Court of earthly Princes, or to be reputed in the number of their Sons. When David was urged by Sauls servants to take Michal, the Kings daughter; he

said to them, seemeth it to you a light thing to be a Kings Sonne in Law? but he did not say, doe yee not know that it is an ungodly thing to be a Kings Sonne in Law? Ionathan was Sauls Sonne, Salomon Davids, Hezekiah the Sonne of Achaz, Iosiah of Ammon. CHRIST said, no man can serve God and Mammon: but he never said, no man can serve God and Caesar, or all yee that will be saved come out of Kings Courts and Pallaces. Sundry of the deere Children of God have beene advanced to great honour and dignity in them. Ioseph was Ru∣ler of all the land of Aegypt. David was Lord Keeper to Achish King of the Philistims. Nehemiah was butler to Artaxerxes. Daniel was the second man in the kingdome of Babylon. Hester was Wife to Ahasuerus a ruler of one hundred twenty seven provinces: and Moses himselfe, who now refused to be called the Sonne of Phara∣ohs daughter, was afterwards Sonne to Iethro Prince of Midian.

Riches are excellent things, honour and promotion is a glori∣ous thing. God oftentimes bestowes them as tokens of love on his Children: hee made Abraham rich: and he gave David a name like the name of the great men on the earth: but if either GOD or they must be forsaken, away with all the riches, all the kingdomes of the world. The Devill offered Christ all the kingdomes of the earth: but he would none of them. When the Virgin Mary tooke more on her, then became her, Christ said to her; woman, what have I to doe with thee? so if honour or promotion, riches or pleasure draw us from God, let us shake them off, as S^t. Paul did the Viper, and say, what have I to doe with you? my God must be dearer to me, then you all. Because the kingdome of Aegypt and Gods glory could not stand together, Moses refused a kingdome: then let us be content to forsake a Lord-ship, a small quantity of ground, a simple house, a little silver and gold for the Lord: whatsoever we have, be it more or lesse, let us count all as dongue for Christs sake.

In the time of prosperity let us weane our selves from the plea∣sures and commodities of this life, that in the time of tryall and persecution wee may not bee glewed to them, as the young man to his riches, but may be willing to forsake all for Christs sake: and so much the rather, because wee know not how nigh tryall is, how soone the wind of affliction may rise, and make a difference between them that love Christ and his Gospell sincerely, and betweene them that love this present world, as Demas did. If wee have but a little house and land, one hundred or two hundred, and should bee loath to leave it for CHRISTS sake: how would wee leave a kingdome for him, as Moses did? It must bee Gods worke, not our owne.

Therefore it is said, that Moses did it by faith, he did it not by any naturall strength or power, by vertue of education, though he had famous Schoolemasters, and was trained up in all the learning of the Aegyptians: he did it not by the advice of any witty or politick Achitophel: he did it by faith. Faith in the promised Messiah moo∣ved him to it. As Abraham saw the day of Christ, and was glad: so

Moses saw Christ and the kingdome of heaven by the eye of faith: this made him not to set a rush by the kingdome of Aegypt. I shall be heyre of a far more glorious kingdome, then a straw for Aegypt. The kingdome of Aegypt lasts but a while, death one day will re∣move me from it: but I shall have a kingdome that cannot be shaken, that endures for ever and ever. Therefore let Aegypt goe. If wee have a true and lively faith in the promises of God, a sight of the joyes reserved for the faithfull in the life to come, it will withdraw our mindes off from these earthly things. A worldly man can never doe it, he will say, it is good sleeping in an whole skinne; a bird in the hand is better than two in the bush; I know, what I have here, I cannot tell what I shall have afterwards: but faith is an evidence of things that are not seene. This caused the Martyrs in Queene Maries dayes, some to leave their Bishopricks, as Cranmer, Latimer, Ridley: some their lands and great revenewes, as the Dutches of Suffolke, some their liberty, some their Country for the Gospell: and if we have a true and lively faith indeed, it will make us to leave all for a good cause: therefore let us make this prayer, Lord encrease our faith: let it bee so strong, as that neither riches, honour, nor any thing else may separate us from thee.

When? not when hee was a Child, for then it might have beene deemed to be want of witt and discretion, as Children refuse gold, and take Apples: but when he was great, of a good and conve∣nient stature, about fourtie yeeres of age: when he knew well enough what he did: he did it not puerili temeritate, sed judicio virili, when he was in the prime and flower of his yeeres. Young men about fortie are most fit for honour and promotion. This may be an ad∣monition to young men to consecrate their best yeeres to the Lord. Wherewithall shall a young man clense his wayes? I write to you young men, sayes S^t. Iohn. Timothy was exercised in the Scriptures from his Child-hood. We read of a young man in the Gospell, that said he had kept all the Commandements from his youth: he was no swearer, blas∣phemer, rayler, fighter, quarreller, stealer, cutter, whoremonger: but our young men cannot abide to heare of godlinesse; tell them of forsaking of pleasures, and honour as Moses did, they cannot abide to heare on that eare. As the Devill said to Christ, why com∣mest thou to torment me before the time?

So this is a torment to them. When they be old they will thinke of Religion; in the meane season they will bee swash-bucklers, as Lamech; haters, as Esau; Ruffians, with Absalom; they will follow their lusts, with Amnon. It seemes a paradoxe, for a young man to be a Martyr, to leave the Court, the honours and pleasures of this world, as Moses did.

VERSE 25.

WHy did hee refuse to be called the Son of Pharaohs daugh∣ter? did she refuse him, or was he in hope of a better kingdome in the world? no verily: it was put to his owne choyse, hee was not compelled to it: neither the King nor his daughter gave him over, but he gave them over.

How did he choose it? not halfe against his will; but rather, he had rather a great deale have this than that.

Which is amplified by the thing elected and rejected.

What did hee chuse? to suffer adversity rather than to reigne in glory.

Electio ex duobus ad minimum: here two things were propoun∣ded to Moses choyce, pleasure and paine: the one is welcome to all by nature, the other abhorred of all by nature: yet Moses chuses paine, and refuses pleasure.

To Hercules appeared virtu•• and voluptas: the one horrid, pro∣mising labour and sorrow, yet hee chose it. A travellour sees two wayes, the one fayre, that leadeth him quite another way: the o∣ther fowle, that carries him to his journeys end: hee chuses rather the fowle way, because it is most commodious for him. Pharaohs Court was a fine and delicate way; the afflictions of the Israelites a foule way: yet because that lead to hell, this to heaven, Moses ra∣ther chose it: this was not the worke of nature, but of faith.

He chose to be afflicted, to be evilly intreated, malis premi. As if a man should refuse honey, and take worme-wood: before, he lived in honour and dignity, now hee chose to live in contempt and dis∣grace: before, hee was at a table every day furnished with all deli∣cates; now hee comes to his leekes and onyons with the Israelites: before, he was in all jollity, now in all affliction.

The affliction is illustrated by the companions, with whom hee was afflicted: and they were the people of God.

Affliction simply is not to bee chosen: but affliction with the people of GOD, that is the sugar that sweetens afflictions. To bee afflicted with thieves for theft, with Traytors for treason, with Ido∣laters for Idolatry, hath no comfort in it: but to bee afflicted with Gods people, is full of comfort, for Gods cause: he had rather be af∣flicted with Gods people, then to live with the Aegyptian Courtyers in Pharaohs Court, which were none of the people of God.

Then to have the temporary fruition of sinne. But the word im∣porting such a fruition, as is joyned with delight and pleasure, the English, may be well retained. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for deditus voluptati. The Papists following the vulgar translate it, then to have the fruition of a temporall sin: and Ribera is a greater pa∣tron of the Latine, then of the Greeke: hee sayes, the Greeke

might bee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and so the vulgar hath done well: but Cajetan is more ingenious, saying, that temporarii, is put for temporarium.

Of ease and quietnesse, safety and security, delicate fare, ho∣nour and dignity in Pharaohs Court.

These hee might have there enjoyed, yet hee rejected them all.

VERSE 27.

THese pleasures are amplified by two adjuncts: they be tempo∣rary, and sinfull: though he had enjoyed them, he could have had no long lease of them, hee must one day have forgone them all.

2. They were sinfull pleasures. Some say, so called, because without sinne he could not have disclaimed his owne people: rather, because they are the occasions of sinne, the instruments of sinne, and can hardly be enjoyed without sinne. In it selfe it is no sinne to bee in the Court of Princes, but through our corruption it sometime becommeth sinne. Or in a particular manner, they had beene sinne to him, if for them he had disclaimed the people of God.

David had an hard choyse, that might justly put him to a stand:* 1.353 a man would thinke that Moses had an easie choyse, whether hee would live in prosperity or in adversity: this required no great deli∣beration. Who would not rather embrace prosperity? yet he rather chose adversity.

A Physition sayes to a sicke man, here is a boxe of Iuncats, and a boxe of Pils: the Iuncats will overlay thy stomack, the Pils will purge thee and make thee whole: he rather chuses the Pils then the Iuncates: so the pleasures in Pharaohs Court would have overchar∣ged Moses soule; adversity with Gods people would be a meanes for the saving of his soule: therefore he rather chose that. Let us not be too much bewitched with prosperity: it may be as a cradle to rocke us asleepe in sinne: adversity may be as a Charret, which though it jogge us and make us sicke for the time, yet at length it will carry us to heaven.

Therefore if it bee the will and pleasure of GOD, let us ra∣ther chuse that, as Moses did: it is better to have Lazarus his paines, and to goe to heaven, then all Dives his pleasures, and goe to hell.

Pleasures are Syrens, that deceive us all: we are all too greedy of pleasure: yet here be two soure sawces, that may make us loath the sweetmeate of pleasure.

1. For the most part they be sinfull: the pitch and tarre of sin cleaveth to these earthly pleasures. Riches seeme pleasant things to us, yet they be thornes to pricke us, and snares to entangle us: meate and drinke, Corne and Wine are pleasant things; yet they often breed surfetting and drunkennesse: Silver and Gold are pleasant

things; it doth a man good to looke on them; yet they are as thieves to steale away our hearts from God, and as plummets of lead to drowne us in perdition, if we looke not well about us. Hardly can we use these pleasures, but we shall defile our selves with sin, and banish our selves out of the kingdome of heaven: therefore let us be wise and circumspect in the use of them.

2. Wee can enjoy them but a season. Hast thou faire houses, large lands, ample possessions? Canst thou dispend one thousand, three thousand per annum? thou canst hold them but a season, per∣adventure this night thy soule shall bee taken from thee, and then whose shall all these be? Art thou a wealthy Merchant, a rich Clothyer, a Gentleman, Knight, Lord? thou canst enjoy thy place but a sea∣son: it may bee Seventie yeeres: and what is that to eternity? who would bee a King for an houre, and a miserable beggar all the dayes of his life after? and who would live in all jollity here for an houre, and frye in hell world without end? Therefore let us not be besotted with these transitory pleasures, but desire the joyes that abide for ever.

The reasons that induced him to it are,

• 1. A reverent estimation of the miserable estate of Gods Chil∣dren in this life.
• 2. An heavenly contemplation of their happy estate in the life to come.

VERSE 26.

THis choyse was built on judgement. Accounting: in his ac∣count it was the greater, being lead to it by the direction of Gods spirit, his judgement being enlightned, and directed by the Spirit of God.

Not thinking, or supposing, conjecturing, but esteeming. Hee doth not say, heaven to bee greater riches, but the rebuke of Christ.

The Papists translate it, improperium Christi, the nicke name of Christ.

The Hebrewes being in a strange Country, in great servitude and bondage were obnoxious to many opprobrious and contumeli∣ous speeches and usages: therefore he sayes, the rebuke of Christ: and that is put generally for all afflictions.

But how was that the rebuke of Christ? Christ was not borne then, he could not then be mocked.

Hee was agnus occisus ab origine mundi: Christ hath beene af∣flicted from the beginning of the world, as he was after his Ascen∣sion into heaven. Saul, Saul, why persecutest thou me? The afflictions of the Church are called the rebuke of Christ, the shame and igno∣mie of Christ: not actively, but passively; that shame and rebuke wherunto Christ is exposed in this world. When we are rebuked and persecuted, Christ is persecuted.

When Ishmael mocked Isaac, hee mocked Christ: when the Aegyptians oppressed the Israelites, they oppressed Christ: when the body is afflicted, the head is afflicted; when the Wife is afflicted, the Husband is afflicted. So when we are sicke, hungry, or naked, Christ is. Gal. 6.17. Col. 1.24.

As Abraham saw Christ by the eye of faith: So did Moses, and hee esteemed highly the rebuke of Christ.

What estimation had he of it?

1. Hee did not esteeme it to be poverty, though indeed the Israe∣lites were very poore, but riches.

Not rich in the positive, but in the comparative degree: not great riches, but greater than all the riches in Aegypt.

Not, then the Sheepe and Oxen, but the treasures: nay, than all the treasures in it: not only then all the treasures in the Court, but in all Aegypt: they had many treasuries, abundance of Gold and Silver, yet in Moses judgement the rebuke of Christ, was a greater treasure.

Greater, not de praesenti, but de futuro. There is the Sonne and heyre of a Nobleman, that shall have great lands and possessions: yet in the meane season he is kept under, he fares hard, he is under a severe Schoolemaster: yet a wise man will say, I esteeme his estate better than the condition of a riotous person that presently lives in jollity. So Moses knew, howsoever they were afflicted here, yet the riches of heaven should one day be theirs: therefore hee accounts the rebuke of Christ greater riches, than the Treasures of Aegypt, greater in glory and perpetuity.

The reason is rendred.

Hee did not looke on their present, but future estate, Genesis 15. Verse 1.

They should be greatly rewarded in the life to come: therefore he would be one of them.

Mockes and taunts, banishment, imprisonment, losse of goods, burning at the stake for the name of Christ, these are greater riches than all the treasures in the world, without Christ, and so let them bee esteemed of us al: after these follows heaven, and at the taile of them comes hell: in that respect it is the greater, 2 Cor. 4.17. for this light affliction, which is but for a moment, causeth unto us an eternall weight of glory.

The councell of Trent, Bellar. Stapleton and our English Iesuites in their annotations on this place doe falsely father this assertion on us, that wee teach it to bee unlawfull benè operari intuitu mercedis: whereas wee hold no such opinion. It is a meere slander of theirs. We confesse there is a reward layd up for the godly, and wee may lawfully looke up to it: yet in that our looking two things are to be observed.

1. We must not respect that Solùm, nor praecipuè: it must neither be the only thing, nor the chiefe thing that sets us on worke. The principall motives to good workes, must be Gods glory and the love of

Christ. GOD hath created all for his owne glory: our light must so shine before men, that they seeing our good workes may glorifie our Fa∣ther in heaven. I will abstaine from sinne, because it dishonours GOD.

I will adorne the Gospell with good workes, because they glo∣rifie God.

2. The love of Christ must constraine us thereunto. As he hath dyed for my sins, so I will dye to sinne.

3 The consideration of our owne duty must presse us to it. All that wee can doe is a debt, which wee owe unto our GOD:* 1.354 therefore wee must alwayes bee paying our debt to our lives end.

The 4^th. is, that rich, and ample reward reserved for us, which is as a bell to toll us to good workes: this we may respect, but it is not the chiefest thing propounded to us in well doing. The Philo∣sophers could say, that nuda virtus is to be desired: so God is to bee loved and served for himselfe alone, without any other by-conside∣ration. They that doe good workes only for the reward, are mer∣cenary: as a labourer will not doe a dayes worke, unlesse hee may have a shilling: and they that have no respect to the reward, that re∣gard it not at all are unthankefull to God, who hath prepared a re∣ward for us. Let us looke to the reward, by the which he allures us, as a father doth his Children, to well doing: but let that nei∣ther bee the sole nor principall marke wee ayme at, but the glo∣rifying of our heavenly father, for whose glory we were created and redeemed.

2. Let us expect a reward for our well doing: yet not upon merit, but upon promise. Paul being ready to dye looked at the reward: from henceforth there is layd up for mee a Crowne of righ∣teousnesse.* 1.355 But what Crowne? not which hee had merited, but which GOD had promised, and for his promise sake would give to him. This is the surmise of some Papists, that merces & me∣ritum bee relatives: though promissum & merces are relatives, yet merces & meritum are not. Wee looke for a reward, because God hath promised it: not because wee have merited it: for when we have done all that we can, we are unprofitable servants. Otherwise let us be bold to cast up our eyes to the reward. Christ himselfe had respect to the re∣compense of the reward, Hebr. 12.2. and we that be Christians may imitate him in that.

Though a child have a poore man to his Father, that is not able to leave him a Groate, yet he is bound to honour him: but much more, if hee be a rich man and willing to leave him a fayre in∣heritance. Our father is rich, hee will reward us with a kingdome: therefore let us the rather serve and honour him: great is your re∣ward in heaven: behold I come, and my reward is with me. Here wee meete with many crosses in our mindes, bodies, goods, name, in our Wives, Children, Cattell: here are many occasions of wee∣ping: but let us cheerefully endure them all: One day we shall be

taken up into that place; where all teares shall bee wiped away from our eyes for ever. Let us looke to this recompense of reward.

VERSE 27.

THe second notable thing in Moses, is a necessary crosse im∣posed on him: which is amplified by a corrumpent and a conservant cause of it. The corrumpent was the fiercenesse of the King, which he feared not: the conservant was the sight of God standing by him.

The greatest part of Interpreters expound it of Moses departing out of Aeyypt, when hee carryed the people with him: then and in the dispatchall of his message and office, he feared not the fiercenesse of the King, but contemned it.

That is true: yet it seemes not to be the proper meaning of the place.

1. Then the Apostle should invert the order, which hitherto he hath not done, nor hereafter doth in this Chapter, hee should set the departure out of Aegypt before the Institution of the Passeover.

2. This departure out of Aegypt is included, Verse 29. it should be now unseasonable to speake of it.

3. Then Moses did not forsake Aegypt, but hee went as a Con∣querour out of Aegypt. They that forsake a Country, leave it for some cause; in regard whereof they cannot safely tarry in the Country. Therfore it is rather to be referred to the flight of Moses, when after the killing of the Aegyptian, he left Aegypt, and fled into the land of Midian. This might seeme to have proceeded from in∣fidelity, yet the power of faith is to be seene in it.

Moses perceiving that now, the King being incensed against him, and the Israelites as yet not acknowledging him for their deliverer, there was no convenient time to prosecute his office: therefore he flieth for a season, committing himselfe to the providence of GOD, and expecting a better opportunity for the delivering of the Israelites: in the meane season, by faith he forsaketh Aegypt for a time.

There is one only thing that opposeth itselfe to this Interpre∣tation.

Here it is said, that he feared not the fiercenesse of the King, yet Exod. 2.14. it is as cleere as the noone day, that he feared it, and fled upon it.

1. The participle may be rendred in the praeterpluperfect-tense, as Verse 31. by faith Moses forsooke Aegypt, having not feared the fiercenesse of the King, namely, in killing the Aegyptian, according to his commission received from God: not, that he feared it not after∣wards.

2. Though hee feared a little at the first, yet that feare was

allayed afterwards: in a couragious magnanimity he forsook Aegypt, and feared not the fiercenesse of the King in pursuing after him. It may be this fierce Lion will sent messengers after me to catch me, but the King of Kings is with mee, I feare him not, I will rest under the wings of Gods protection.

Chrysost. answers, that he did not so feare, as that he should ne∣ver returne againe.

Why? for he endured, with a strong and a valiant minde: no∣thing could overthrow him.

As seeing him, that is invisible. God in himselfe is invisible, and cannot be seene. Yet Moses by the eye of faith saw him as a Gyant on his side; which made him to contemne Pharaoh and all enemies whatsoever: he saw him in the bush, Exod. 3. but rather, by the eye of faith.

The Rhemists translate it, him that is invisible: he sustained, as if he had seene him: how can a man sustaine God? they have quite lost the force of the Greeke word; which governes no case, but is absolute of it selfe.

All flight is not to be condemned. Moses fled out of Aegypt, yet it was in faith. S^t. Paul fled out of Damascus, yet in faith. Tertullian hath an excellent treatise to this purpose. There is a time to burne, and a time to flye. If they persecute you in one City, flye to another. If our flight come from faith, not from feare and infidelity, wee may have comfort in it.

It had beene 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. cast thy selfe downe, said the Devill to Christ: so Moses should have cast him∣selfe into danger, if he had not fled.

There be two wings wherewithall we must flye, when wee flye out of any Country, being pursued by our enemies: the wing of faith, and of righteousnesse. Whatsoever we doe, must be done in faith, else it is sinne in the sight of God: if we sticke by it in the time of persecution, it must not be in presumption, presuming in our owne strength, but in faith relying on GOD. If we flye, it must not be in infidelity, as if GOD were not able to keepe us in security, and be∣ing unwilling to suffer any thing for the name of Christ; but it must be in faith to reserve ourselves for better opportunities, and to fight more manfully afterwards under Christ his banner. By faith Moses forsooke Aegypt.

The second wing wherewith we must flye is, the wing of righ∣teousnesse.

If wee flye not sinne, as well as the Country, if wee carry our sinnes, adultery, covetousnesse, pride, &c. with us in our flight: they will make hue and cry after us, and pursue us to the terrour of our conscience, whithersoever wee goe; these things being obser∣ved, let us bee bold to flye. Christ himselfe fled, and hee gave his Apostles license to flye.

2 We cannot see the essence of GOD, yet we may see the good∣nesse, mercy, and power of GOD. The essence of the winde can∣not

be seene: yet the effects of it may. When David was hunted by Saul as a Partridge, he saw GOD preserving him from his clawes. The three children saw GOD in the fiery furnace, Daniel in the Li∣ons den, Ionah in the belly of the Whale, S. Peter in prison. The faithfull in all calamities see GOD: in poverty, in disgrace, exile, sicknesse, yea, in death it selfe, they see the Lord Iesus ready to re∣ceive their spirits: and they have such joy at this spirituall sight of GOD, as that it makes them in a manner to forget all sorrow. This makes them to endure all crosses, as Moses did. Let us desire the LORD to sharpen the eye of our faith, that we may see him which is invisible, to the comfort of our soules in this life, and may see him face to face in the life to come.

The reason why we faint in calamities, why wee give place to the fury of men is, because we see not GOD on our sides by the eye of faith: for if we did, we would not feare men. Will the Soul∣dier feare, if he see his Captaine with him, especially if hee bee a most wise Vlysses, and valiant Ajax, that can protect him from his enemies? Will a childe feare, that hath his Father by him which is able to defend him? If Gehazi had seene the Chariots and Horsemen of fire round about him and his Master, he would never have deli∣vered that pitifull speech, alas Master, what shall we doe?

VERSE 28.

THE former were proper to Moses. Now follow two other, which are common to the Israelites together with him: the celebration of the Passeover, and their passage through the red sea.

In the celebration of the Passeover: 1. the act: then the causes of it, which are three; the instrumentall, formall, and finall.

Made the Passeover: which doth signifie both to ordaine, and to keepe and celebrate, Matth. 26.18. Moses did not onely ordaine it at GODS appointment, but together with the Israelites did keepe and celebrate it, as a confirmation of their faith in the deliverance that was to come.

Here by Passeover, of necessity must be understood, the Paschall Lambe, which was a signe and token to them of the Passeover. The Passeover was the passing of the Angell by the house of the Israe∣lites, when he slew the first-borne among the Egyptians. Moses did neither institute nor celebrate that: but that was instituted and perfor∣med by GOD. They did take and eat the Paschall Lambe, which was a significant token to them of that Passeover: therefore it is no new thing, by a Sacramentall metonymie, to give the signes the name of the thing signified. This is the LORD's Passeover, Exod. 12.11. that is, A signe of the Lords Passeover: this is my covenant, sayes GOD of Circumcision, Gen. 17.10. that is, as it is expounded, Vers. 11. A signe of my Covenant: The Rock was Christ; that is, a type and

figure, a lively signification of Christ. Therefore we are not to seeke a knot in these rushes. He shewes what this Passeover is; affusion of bloud: not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: an affusion, namely to the lintell and doore cheekes, with a sponge of hysope. The Lambe was kil∣led, the bloud effused into a Basin, the sponge of hysope dipped in the bloud, whereby it was sprinkled on the doore cheekes. This Mo∣ses ordained and celebrated, that the Angell seeing this bloud on the doores of the Israelites, might passe by their houses, and kill none there.

That is, the Angell appointed to it by GOD: yet no Angell is mentioned.

The first borne: both of man and beast among the Egyptians.

Touch them, that is kill them, Gen. 26.11. A 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: not so much as touch them with his finger, or the top of his sword.

The celebration of this Sacrament by Moses and the Israelites, was a lively demonstration of their faith. Achaz would have no signe. They did not reject this signe. To what purpose should bloud be sprinkled on our doores? Cannot the Angell discerne the house of an Israelite from the house of an Egyptian without such a marke? or can a few drops of the bloud of a Lambe be as a buckler to us against the wrath of God? They chopt no such Logick with the Lord, but in faith submitted themselves to his ordinance: so must we with the hand of faith imbrace the Sacraments of the New Testament. Some Atheist might object against them: to what end is a little water laid on the forehead of the childe? as Naaman said, Are not Abana and Pharpar, Rivers of Damascus better than all the waters of Israel? So say they, is not the water in the pompe, as good as the water in the Font? Wherefore doe we receive a little Bread and Wine so solemnely in the Church, at the celebration of the Lords Supper? May we not have as good in every Taverne? I but if we have faith, wee receive them as pledges of the body and bloud of Christ, with hearty thanksgiving to GOD, yea, as exhibiting the same.

The bloud of the Lambe on the doores of their houses, did assure them of their deliverance from the plague and judgement of God: that though never so many were slaine among the Egyptians, yet none of their first-borne should lose their lives: so the water in Baptisme, must assure us of the washing away of our sins in the bloud of Christ. The Bread and Wine in the Lords Supper must assure us of the Body and Bloud of Christ: that as we eate and drinke the one with our mouth, so we eate and drinke the other with our hearts; in so much, as CHRIST is one with us, and we with him. Our reverent use of the Sacraments in the feare of God, is a token of faith: they that contemne the Sacraments, that regard them not, that care not though they come not at the Communion once in a yeere, nay, in five or ten yeeres, they feele no want of it, these declare to the world that they have no faith. Moses keeping of the Passeover was a Touch∣stone of his faith: and our usage of the Sacraments will bewray our faith.

The Paschall Lambe was a type of Christ: whereupon he is cal∣led our Passeover, 1 Cor. 5.7. He was the Lambe of God, that taketh away the sinnes of the world. Not a bone of the Paschall Lambe might be broken, Exod. 12.46. So, Not a bone of Christ could bee broken, Iohn 19.36. This Passeover was an adumbration of Christ.

And the Effusion of the bloud of the Lambe was a figure of the effu∣sion of the bloud of Christ, Heb. 12.24. As the bloud of the Lambe sprinkled on the doores of the Israelites, kept away the Destroyer from them: So the bloud of Christ sprinkled on our consciences, 1 Pet. 1.2. keepes away the Devill from us. Where this bloud is sprinkled by the sponge of faith, there the Devill can have no entrance nor posse∣ssion. This no doubt they likewise saw by the eye of faith: and let us desire to be sprinkled with this bloud more and more.

Whether it were a good or evill Angell, is a question more curi∣ous than commodious: for the most part, Executioners among us are bad men, the scum and off-scouring of the Countrey, such as have no piety nor religion in them: yet sometimes a good man may be a Kings executioner, as Benaiah was to Salomon, 1 Reg. 2. Punire malum, non est malum, sed facere malum, malum est.

So it may please the High and Eternall GOD, to use good An∣gels in the execution of his wrath. They are as ready to be instru∣ments of his justice, as of his mercy. It might be a good Angell that slew 70000. with the Pestilence, in three dayes space;* 1.356 that slew an hundred fourescore and five thousand in Senacheribs Campe in one night: and it was a good Angel for ought we know,* 1.357 that destroy'd the first-borne in Egypt: it was an evill Angell that deceived Achab, it was the Devill that afflicted Iob, but it may be a good Angell that destroyed the first-borne of the Egyptians.

Whether it were or no, it makes no great matter, it doth not much concerne us. If we feare God and serve him, we need feare no Angels: they be Traitors, not loyall Subjects, that feare the Kings Guard. Feare not the rod, but him that striketh with the rod. The rod cannot smart, nay, it cannot move without the striker. Let us feare Almighty GOD, that useth creatures as his rods, at his will and pleasure, and then we shall not need to feare any crea∣ture whatsoever.

Whom did the Angell destroy? The first-borne, which of all the children are deerest to the parents. Men glory most of the first Apple the tree beareth: loe this is the first Apple that my tree bore: So the first fruit of our body is most joyfull and welcome to us. Now the Lord being displeased with the Egyptians a stubborne and rebel∣lious people, he takes away their first-borne, and this was the last arrow which he shot against them,* 1.358 as the deadliest and heaviest of all. If we love our children, let us love GOD: if we desire to keepe them, let us keepe in with GOD; he gave, and hee can take away at his pleasure: if we provoke him by our sins, whom we ought to love most, hee will bereave us of that which wee love most. If wee have one childe deerer to us than another, by one meanes or

other he will deprive us of it: the best way to keepe our children is to serve him who gave us our children.

The Lord will preserve his, though the wicked bee destroyed, 2 Pet. 2.9.* 1.359 Touch not mine anointed, and doe my Prophets no harme. A thousand shall fall on thy right hand, &c. but it shall not come neere thee. No doubt thousands fell in Egypt being a populous Countrey, yet the Israelites are not touched. It cannot be denied, but that some∣times the godly are involved in the same temporall plague with the ungodly. Good Iosiah was slaine in the battell: behold hee, whom thou lovest is sick. A good man may be sick, yea, sick of the plague, yea, dye of the plague too. Iob was a singular good man, yet his se∣ven sonnes and three daughters were all touched: the house fell on them altogether, they were all slaine at one stroke. Neverthelesse, sometimes it pleaseth GOD to make a difference: there was how∣ling and crying among the Aegyptians, my son is dead, but not one dyed among the Israelites.* 1.360 God sets a marke on his children, that the De∣stroyer seeing it, may not touch them. If God for the sinnes of England should send a destroyer into England: though there should be an in∣tended massacre of Protestants, by the Devillish and bloud-suck∣ing Papists, yet if God see it good, he shall not touch any of his ser∣vants. If he doe, (for in these outward things we must referre our selves to God) yet the bloudy instruments of death shall prove gol∣den keyes, to open to us the doores of the kingdome of heaven.

VERSE 29.

HEre 1. The miraculous preservation of Gods people. 2.The fearefull destruction of their enemies.

Their preservation is illustrated by the instrumentall cause, the place where, and the manner how they were preserved.

They: men, women, and children: both Moses and all the Is∣raelites. It is like that Moses went in first, they followed after, as Iosephus writeth: he as the Captaine, they as Souldiers conducted by him.

Not by the witt, devise and policie of their owne, by the ob∣servation of the course of the Moone, the constellation of starres, or conjuction of planets, but by faith.

Not they passed over by swimming, by sayling, by taking Ship, &c. but above art and nature they passed through.

They went not in a little way, but passed through it.

Not a little shallow river, but the great and deepe Sea.

Which by the colour might also strike a terrour into them be∣ing red: as the fire terrifies men by the rednesse of it. It was a cor∣ner of the Sea, that parteth Arabia and Aegypt, called red, because the sand there was redder than in other places.

How? not being somewhat wet, at the least their feete and

ancles, but as if they had bin on the dry and firme land, Exod. 14.22.

This is adscribed to their faith.

At the beginning their faith was weake: they cryed out like des∣perate persons without hope, Exod. 14.11. but when they heard the promise of the Lord, that he had said it, when they saw the pillar of a cloud as a token of Gods presence with them, when they beheld the waters driven backe by the rod of Moses, then committing them∣selves wholly to the Lord, they enter boldly into the red Sea. This was a lively manifestation of their faith.

A weake faith at the first, may prove a strong faith at the last, 1 Sam. 27.1. Peter on the Sea.

There be three especiall things that commend their faith in it.

1. That at Gods Word they would believe it: hee said they should goe through the Sea, they give credit to it: Hath God spoken it? Let us rest quietly in his word.

2. The waters were on both sides, on the right hand and on the left; they might be in a continuall feare, least they shold fall on them and overwhelme them: yet through faith they go on and feare nothing.

3. The Aegyptians followed them into the red Sea, even there they were at their heeles: this might have scared them. Though we be not drowned in the Sea; yet the Aegyptians may cut our throats and kill us in the Sea: but through faith they likewise overcome that.

This was a supernaturall work: if, they had not had faith, they could never have done it.

Faith is the best weapon to fight withall in all dangers, the best bridge to passe over any river, yea the Sea it selfe; a coate of Maile in all battels.

All of them had not faith, no doubt there were some unbelievers among them, which went over for company and fashion sake, for the saving of their lives, they would venter with the rest, but they had not a true and sound faith in the promise of God, 1 Cor. 10.5. yet the fact hath the denomination of the better part. There were many that believed, therfore it is attributed to faith: for the faithfuls, sake the un∣faithfull were kept from drowning. The wicked in temporal blessings fare the better for the godly. Every man must live eternally by his own faith: but the unfaithfull in temporall blessings may fare the better for the faithfull. The LORD blessed Potiphar for Iosephs sake. It is like some bad ones were in the Ship, some prophane Marriners, wherein S^t. Paul sayled to Rome: yet they were all preserved for Pauls sake.

So here the unbelieving Israelites were saved from drowning, for the believers: the world hates the godly, and cannot abide to be in their company; yet they escape many dangers for their sake. This should cause them to make more of them than they doe.

Through faith the people went over Iordan, the three Children walked in the middest of the fire, Daniel continued safe in the Lions den, Ionah came out of the Whales belly. The nature of faith, it lea∣peth over difficulties and followes God. Through faith David said, by the power of God I will leap over a wall. If a man have the Kings

passe-port, he may passe all England over: but if a man have faith, he may passe all the world over, through fire and water, thicke and thinne.

Here we see, that all creatures are servants to Gods Children, all worke for them. The Sun stood for Iosua. The Starres fought for the Israelites against Sisera.* 1.361 The fire durst not touch the three Children: and here the water of the Sea is as a wall on both sides of the Israe∣lites, till they bee over. If God bee with us, who can be against us? If the Lord of the house bee on our side, will not all the serving men? yea, all creatures shall be on our side.

In the Israelites the Sea forgets her nature: in the Aegyptians she exercised her nature. 1. The cause of their destruction. 2. The de∣struction it selfe.

Whereof the Aegyptians taking tryall: why may not we passe through the Sea, as well as they? Why should it not give place to us as well as to them?

The Lord had hardened their hearts, and they likewise went in∣to the Sea, Exod. 14.5.

* 1.362But what was the issue of it? They were swallowed up by the Sea. The waters turned backe on them, they were all drowned, not one es∣caped:* 1.363 ut ne nuncius cladis domum reverteretur. When the breath was out of their bodies, the Sea cast up their carkasses againe, and the Israe∣lites saw them on the shoare: wherby they might be the better perswa∣ded they were dead, and should trouble them no more. Iosephus ad∣deth, that there fell rai•••• from heaven, thundering and lightning.

The enemies of the Church may insult over it for a time, as the Aegyptians made the Israelites their slaves, and kept them in cruell bondage: but at the lenght they shall drinke of the Cup of Gods wrath. Iesabel was cast out of a window and eaten up with Dogs. Herod was eaten up with wormes. Sennacherib was slaine by his owne Sonnes. The Aegyptians were overwhelmed in the red Sea. Most of the Perse∣cutors in Q. Maryes daies (as M^r Fox reporteth) came to a wretch∣ed and lamentable end: Some ranne mad, some stuncke above the ground, while they were alive. The rod may be aloft, but it shall be hurled downe, and cast into the fire. Let this be our comfort, we shall one day be conquerors over them all.

The Lord doth not onely meete with them, but oftentimes in justice he serves them with the same sauce. Iezabel spilt Naboths blood: in the end her bloud was licked up with Dogs. As Adonibezech had done unto 70. Kings, so God rewarded him. Iud. 1.7. The Aegyptians drowned the Children of Israel; now they are drowned. Some of the traytors that thought to have blowne us up with gun-powder, were destroyed with gun-powder themselves. Plutarke writeth of Hercules and Theseus, that whom they sacrificed, had sacrificed: whom they hurled into the Sea, had hurled into the Sea: whom they thrust through with the Sword, had thrust through with the Sword.

Let them take heed what tortures they put the godly unto, the LORD will repay them with the like. In this he will be a Pytha∣gorean,

he will use jus talionis, and mete the same measure to them, that they have meted to others.

The same Sea that gave way to the Israelites drowned the Aegyptians: the same fire that had no power over the three Children, slew those men that cast them into the hot fiery furnace: the same Lions that touched not Daniel, devoured his enemies: the same Angell that smote the So∣domites, preserved Lot: the same earth that swallowed up the rebellious route of Core, Dathan and Abiram, bore those that were loyall and obedi∣ent to God. As all worke for the best to them that love Gad: so all things worke for the worst to them that hate God.

Here is a strange and wonderfull miracle, a glasse wherein wee may behold the power and goodnesse of God. This was the sole finger of God Almighty. Yet there have beene some Atheists that have gone about to extenuate the glory of it: this was nothing (say they) but the cunning of Moses to delude the world withall: he being trained up in all the learning of the Aegyptians had great skill in Astronomy, he was well acquainted with the course of the Moone, with the ebbing and flowing of the Sea: immediately after the tyde was gone, he found a shallow place, where the sand was drye, there hee carryed the people over, and makes us believe that they went through the Sea: and the Aegyptians having not that wit, but leaping into the Red Sea were drowned.

This is plainely confuted by the Scripture.

1. Moses did it by faith, not by art or cunning.

2. The waters were not gone away, as they be at an ebbe: they were still remaining, as a wall on both sides of the people.

3. The Aegyptians were as skilfull Astronomers as Moses, and knew every hole in the Sea as well as hee: therefore there is no probability of this fabulous devise: it was the Lords doing, and it ought to be mervailous in our eyes: let us admire it, not carp at it.

4. They passed through the Sea on dry land. Now though the tyde be gone, yet the land is not dry, the sand still is moist: but God by his omnipotent power divided the waters of the Sea, and made a dry path in the middest for them to goe over, Exod. 14.29. Baij abashah, in arido. The note of similitude is left out.

5. Moses did this on the suddaine: he had no leysure to make choyse either of time or place, but when God had dryed up the Sea, then hee went into it with the Israelites. God made a way for them where there was no way. Let us admire it, not goe about to smeere it with the mire of mans invention.

This their passage through the Red Sea was a figure of baptisme, 1 Cor. 10.2. They were baptised unto Moses, that is, to obedience to the doctrine of Moses; in the Red Sea.

1. The Israelites had no way out of Aegypt into the land of Ca∣naan, but by the red Sea.

They must passe through it into the land of promise. So we or∣dinarily, (as the Fathers teach,) have no way to heaven, but by bap∣tisme: We must passe through baptisme, into the kingdome of hea∣ven.

2. The waters being as a wall on both sides, they passed through the Sea as through a deepe grave and ditch: so baptisme must be the grave and buryall of sinne.

3. They came out of the Sea: So we in baptisme must rise out of the grave of sinne.

4. As they in the Sea had the waters on both sides: so wee that are baptised must expect the waves and surges of temptations on all sides.

5. In the Sea the Aegytians were drowned, which were enemies to the Israelites: so in baptisme, sinne, Satan, Hell, damnation, all the enemies of our salvation have their overthrow.

6. By the Sea the Israelites were saved, and by baptisme we are sa∣ved, as S^t. Peter speaketh, it is the salvation of Gods elect.

Therefore this passage of the Red Sea is not lightly to bee passed over, wee must dwell in the meditation of it: the Lord doth often harpe upon this string in the Scriptures, because it doth afford us sweete musicke.

VERSE 30.

HItherto of those at their departure out of Aegypt; now to them at their entrance into the land of Canaan. Before they were setled in it, and after.

Before, wee have two examples: the one generall of Iosua and the people together; the other speciall, of Rahab, a peculiar Citizen.

The faith of Iosua and the Israelites shewes forth it selfe by their vanquishing and subduing of Iericho: wherein consider,

• 1. The fall of Iericho.
• 2. The meanes whereby it was effected.

Not by any strength or policy of theirs.

It is not like it had many walls. In the Hebrew there is a noune of the singular number: and here the Apostle useth a Synecdoche. It was environed with a strong wall, by vertue whereof they thought themselves safe, as in a Castle: yet the wall fell, it fell down to the ground; not one piece of the wall, but the whole wall, on every part and side of the City, in so much as it lay all open, and the Is∣raelites entered in on all sides at their pleasure.

How? what winde blew them downe? so many as were pre∣fixed by the Lord.

The manner of the compassing was this. Seaven Priests went before the Arke with seven trumpets of Rammes hornes: before and after the Arke went the people armed.

The first sixe dayes they compassed the City but once: on the seventh day they compassed it seven times: at the length the Priests sounded with the trumpets, at the hearing whereof they gave a great shoute, and then on the suddaine the walls fell downe.

The Israelites enter into the Citty, spoyle it, and put them all to the Sword. This the Apostle adscribeth to faith, and indeed it was wholly the worke of faith.

1 What was the blast of trumpets of Rams hornes, to hurle downe a Citty withall?

2 The compassing of it so many dayes together might seeme childish and ridiculous: once compassing to mans judgement had beene as good.

3 All this while they make no noyse, they might not speake a word:* 1.364 which was an exercise of their faith, especially if there were any women in their company.

4 Every day they went in danger of their lives, when they went about the wals. Some might have cast downe Milstones upon them, and have brained a great number of them, as a Woman served A∣bimelech: or when they were in their procession about the City, they of Ierico might have made an irruption, and set upon them: but for so much as GOD had sayd, within seven dayes Ierico shall be yours, they believe the promise of GOD, despising all things, that might oppose themselves to it: this was an act of faith.

But why doth the Holy Ghost insist in this? why doth hee not rather say, by faith Ioshua made the Sunne to stand? that was greater then the fall of Iericho.

Some answer, because in the overthrow of Iericho, Ioshua was a type of our Saviour Christ. Iericho hath her name of Iareach, the Moone. Now the Moone in Scripture represents the world. As Ioshua made Iericho to fall by trumpets of Rams hornes: So Christ our spirituall Ioshua subdued the world by twelve men, as by twelve trumpets: but that is farre fetched, even beyond the Moone.

The Apostle maketh choyse of this, because Iericho stood in the entrance of the Land of Canaan: now we may ex ungue leonem. As their first victory came of faith, so did all the rest: by faith at the length they conquered the whole Land of Canaan. Heere we have many instructions.

1 Faith is the best weapon to goe to warre withall: not Bils, Bowes and Guns, Swords and Daggers, Muskets, Pistols, Cannons and Demi-Cannons, strong Iron Engins to undermine and scall wals withall. As Christ sayd of Mint, Cummin and Annis, these ought yee to have done, but not to leave the weightier matters of the Law undone.

So these externall weapons are to be provided, but the greatest of all is faith. All these without faith can doe little good: faith without all these can doe much good. By faith Gideon with three thousand men overcame the Midianites: by faith little David and unarmed too slew great Goliah that was well armed: by faith Iehosa∣phat put three Nations to flight, an exceeding great multitude that came against him: by faith Ionathan and his Armour••bearer discomfited the Philistims: and by faith the walls of Iericho fell downe.* 1.365 What got us the victory in the yeere 88. when the invincible Navy of the

Spanyards were on the Sea? Their ships were as mountaines to our Molehils, they in number exceeding us. Surely, it was the faith of diverse, that made us so gloriously to triumph over them. By faith one shall chase a thousand, and an hundred put ten thousand to flight. Therefore it were to be wished, that when we are to fight in battell, choyse might be made of honest Souldiers. When a muster is made, we chuse stout and valiant men, expert Souldiers, such as can handle a Sword or a Gunne well: they bee good; but Souldiers indued with faith, are the best warriers. As the heathen man sayd, he had rather have one Vlysses, then ten Aiaces: so it were better for us to have one faithfull honest godly man in a Camp, then ten Souldiers that can quaffe and swill, sweare and swagger, yea though they bee lusty men of body. Why was Elias called the Charets and horsemen of Israel? for his faith and prayers that hee made for Israel: not in regard of any bodily strength. If wee will be conquerers over our enemies, let us pray to God for faith: this will cast downe walls, subvert Citties, overthrow towers, and make us famous conquerers.

2 How meane soever the meanes be, let us by faith depend on GOD. What were Rams hornes to blow downe the walls of Iericho withall? what were pitchers and three hundred men, to vanquish the Midianites? what was a stone in it selfe against a great mighty Gy∣ant,* 1.366 that was armed from top to toe? what was clay and spittle, to open a blind mans eyes withall? The power of God is seene in weakenesse. Though the instruments bee weake, Hee is strong, that worketh by them. What is Preaching, if we looke on it with a carnall eye, to cast downe the holds of sin, to overthrow Satan, to bring men to the kingdome of Heaven? yea the foolishnesse of preaching too, as the Apostle calleth it. If our Preachers were flaunting oratours, if their Sermons were such eloquent orations as Demosthenes's and Tullies, it were something: but shall a rude kinde of speaking ac∣companyed with the power of GODS Spirit, save soules? I verily, because GOD hath appointed it, and it pleaseth him to worke by it. The breath of CHRISTS mouth overthrowes Antichrist: and wee, though silly weake men, shall overcome immortall Divels: wee shall bee more then Conquerers, through Him that lo∣ved us.

3 Walls, as yee see, are no strong munitions. An horse, sayes the Psalmist, is a vaine thing; so an high and mighty wall is a vaine thing, unlesse GOD be the keeper of the wall. The townes of the Canaanites were walled up to the Heavens: yet they were made even with the earth. The tower of Siloam fell. Ierusalem, as Iosephus writeth, was compassed about with three walls. A threefold thred is not easily broken: much more a threefold wall. Yet all these three walls were rased to the ground, the Citty taken, and the Iewes mise∣rably slaine. There bee some that make gold their hope, and the wedge of gold their confidence: and there be some that make walls their hope; but they bee weake pillars to leane upon. There bee two

walls which wee may be bold to trust unto: a good conscience, and God Almighty: hic murus aheneus esto, nil conscire sibi: They whose consciences doe not pricke them for sin, may bee bold in the middest of all dangers, even as bold as Lions, as Salomon speakes, and they that have bad consciences, shall be afraid of their owne shadowes.

The other wall is God Almighty. I will be unto thee, sayes Hee to Ieremiah, as a brazen wall against all thine enemies: and the Lord, as it is in Zechary, will be as a wall of fire round about Ierusalem. Let us not provoke GOD by our sinnes,* 1.367 and wee shall bee safe within paper walls. Let us exasperate him by our sinnes, and walls of stone, nay walls of Iron shall not defend us from our enemies. The pro∣verbe is, that hunger breaketh through a stone wall: but I am sure, sin will breake through any wall. As the moth eats the garment: So sinne will eate through the strongest wall that is, and call in our ene∣mies after it. Therefore if we will be secure, in our houses, Towns, Citties and Castles, let us be at peace with GOD, and serve Him in holinesse and righteousnesse all the dayes of our lives.

It is sayd, that Iericho was compassed about seven dayes: Now one of those seven must be the Sabbath; therefore some works might be done on their Sabbath day, and so on the Lords day now. Here we are to distinguish: some are our own workes, and some Gods works; our owne workes are the workes of our calling, and the workes of our Nature, which are sinnes; both these must cease on the Sab∣bath day; wee may not goe to plow and Cart on that day, much lesse may wee kill, steale, commit adultery, bee drunken on that day.

But as for GODS workes, they may bee done on that day: and they are either extraordinary and immediately commanded by GODS owne voyce, as this was, the compassing of Iericho on the seventh day; or mediately and ordinarily prescribed and set downe in the Word, and they bee the workes of mercy. Christ healed on the Iewes Sabbath day: Hee defended His Disciples for rub∣bing the eares of Corne on that Sabbath day: An Oxe or an Asse might be plucked out of a ditch on the Sabbath day: Wee may visite the sicke, make gatherings for the poore, we may quench a fire, we may fight with our enemies, if wee be urged and there bee necessity: for in all these and the like cases, that rule must take place, I will have mercy, not sacrifice.

VERSE 31.

THe second example of them before the full possession of the Land of Canaan, is the harlot Rahab, who by faith was pre∣served from the common destruction of the whole Citty: whose preservation is amplified. 1. By the instrumentall cause, 2. By the estate of the party preserved, 3. By the goodnesse of God extended to her, 4. By the motive of her preservation.

Not by any strength or prwes of her owne, for shee was a wo∣man, and by force could not have wrastled out of this danger.

Her faith shineth cleerely, as in a Chrystall glasse, Ios. 2.9.

1 By faith she was perswaded that GOD had given them the Land, although as yet they were not firmely settled in it.

2 She reckons up the wonderfull workes, which God Almigh∣ty had done for them.

3 Shee shewes, how the feare of GOD had fallen upon them all.

4 Shee acknowledgeth the supreame power and the authority of their God.

5 Shee requires no better security and assurance for her delive∣ry, then a sacred oath in the name of God.

All these are lively demonstrations of her faith.

Though shee did speake nothing of the promised Messiah, the true and proper object of faith: yet it may bee, shee had some glim∣merings of that heavenly mystery, specially before the spies depar∣ted out of her house; they perceiving good affections in her alrea∣dy might Catechize her further in the principles of religion: cer∣taine it is, that she had faith.

Where first it may be demanded, how she came by faith? Rom. 10.14. faith comes by hearing of the Word: there were no Prea∣chers in Iericho: the trumpet of the Word Preached did not sound in that Citty. It pleased God to bring her to faith by the report of Gods wonderfull workes, which he had done for his chosen people. The Preaching of the Word is the ordinary meanes whereby wee come to faith: but God is not tyed to that: he may worke faith in men and women by extraordinary meanes.

2 In all Countryes and Nations, God hath His faithfull and elect, though they be not knowne to the World. In Vz he had Iob, in Syria Naaman, in Ethiopia a worthy Eunuch.

For her former condition of life, shee had beene an harlot.

Some of the Rabbies supposing it to bee a blot of ignominy to their Nation, that any of them should be reputed harlots, they will have the word to bee derived from another roote, of [Zun] and translate it an Hostesse or Inkeeper. Rahab that Vitler or Inkeeper, but harlot she was none.

But, 1. the most native signification of the word is an harlot:

neither is it otherwise taken, or by probability can be in the Old Te∣stament. Let all the places be examined where it is used.

2 The 70. translate it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: so doth the Author of this Epistle, and the Apostle Iames: now 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth import nothing, save an Har∣lot, that sels her chastity & makes a gaine of her body. It doth never signifie an Inkeeper: therefore undoubtedly before her conversion she was an Harlot, yea, a famous and notorious strumpet: Hazzenah.* 1.368 Here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Harlot, which was publikely knowne all the Citie over.

1 Let none take occasion from hence to set light by preaching, where it is. God can save mee without preaching, therefore a flye for it: what need I goe to Church and bee such a diligent hearer there? As if a man being at a Table furnished with all kinde of di∣shes should say, wherefore should I eate? GOD can preserve me without meat: as if a sick man having learned and expert Physiti∣ans about him, should say, Why should I take Physick? God can restore me to my health without it: as if a man should say, God can give me light without the Sunne, therefore I will close up my eyes when the Sun shineth: or as if a man being on the top of a Pinnacle as Christ was, should say, wherefore should I goe downe by the stayres? though I cast downe my selfe headlong, God can keepe me. If God vouchsafe thee the preaching of the word, beware how thou contemnest that Ladder. Let us say with the Prophet David, Lord how love I thy Law? It is deerer to me than thousands of gold and silver.

2 Therefore let none say of any Countrey, as Nathaneel did of Galilee, Can any good come out of Turkie, Muscovie, Indie? I surely, God is not the God of the Iewes only, but of Spaine, Ireland, England, of France, Italy, &c. Of all Tribes some were sealed, and of all Nations some shall be saved: They shall come from the East, West, North, South, into the Kingdome of Heaven.

3. Even among Publicans hee had a Zacheus, among persecu∣tors hee had a Paul, an Abraham among idolaters: among them that were possessed of devils, hee had a Mary Magdalen; among the Pharisees, a Nicodemus, among Harlots, he had a Rahab. Therefore let us peremptorily condemne none. Let us not shoot our fooles bolt rashly with the Barbarians, doubtlesse this man or this woman is a repro∣bate, there is no hope of salvation for such an one: the mercy of God is wonderfull! As the wind bloweth where it will, so the Spirit breatheth where it pleaseth him: notorious sinners may be called, when glorious hypocrites shall be condemned. Whereupon Christ said, that the Publicans and harlots enter into the Kingdome of Hea∣ven before the conceited Scribes and holy Pharisees, as they seemed. Many may be written in Gods book, whose names we would scorne to set downe in our bookes. Let us examine our selves, whether Christ be in us.

4 Though we be egregious sinners, have led a loose life, and defiled our selves with many sins, yet let us not suffer our selves by the malice of Satan, to be plunged in the pit of desperation. I have beene an Harlot, an Adulterer, therefore I can have no place in Hea∣ven.

Indeed the Scripture saith, Whoremongers and adulterers, God will judge: he will judge them, though they bee his owne children, with temporall plagues in this life, for their owne instruction, and the terror of others, as he did David; The childe borne in adultery dyed, all his fasting and crying would not serve the turne: hee lay with Vriahs Wife. GOD stirred up his owne Son to lye with his wives. David lay with Bathshebah in secret. Absalom lay with his wives, in the open sight of all Israel. Thus God judged him for it. Yet David escaped eternall judgement. There is no sin, but the sponge of repentance will wipe it away. If they that have sinned against the Holy Ghost, could repent, they might have beene saved. It is im∣possible for them to be renewed to repentance; therefore they are dam∣ned: but at what time soever a sinner repenteth, &c. Let drunkards, thieves, murtherers, harlots, repent, and GOD will receive them into the lap of his mercy. But what is repentance? not a knock on the breast, a sigh, a sob, a teare only, but a changing of the minde, a forsaking of sin, and an imbracing of vertue: declinare à malo, & facere bonum, that is repentance. He hath not repented of his drun∣kennesse that is sorry for it to day, and goes to it againe to morrow: he hath not repented of his uncleannesse, that grieves for it a time, and returnes with the Swine to the wallowing in the mire.* 1.369 He that forsaketh his sin, shall have mercy. Rahab had beene an Harlot before her con∣version, but she was none afterwards: if shee had continued an im∣pure Harlot still, the Holy Ghost would not have honoured her so highly, as to put her in the Catalogue of them, of whom our Savi∣our descended.* 1.370 Such were some of you, sayes S. Paul, but ye are wash∣ed, &c. I was a persecutor, I was a blasphemer, sayes S. Paul, but now I am none. So a good Christian must say, I was a ruffianly swearer, but now I am none. I use the Name of God with reverence in all my speeches. I was a Thiefe secret and open too, but I thanke God I am none now; I would not defraud a man of a penny to my knowledge, though I might get a world by it; I was a covetous Miser, glued to my wealth, it went to my heart to part with a penny to any good use; but now I can honour God willingly with my riches. I was an adul∣terer, I thought my selfe in heaven when I was with Whores and Harlots; but now I thinke it to be another hell. Happy are they that have beene harlots, and now are none, as Rahab was.

What became of this Harlot? She perished not, neither tempo∣rally, nor eternally, with the rest of Iericho, which are branded with a marke of disobedience. They would not obey God, they stood out with him at the staves end, & would not yeeld themselves to the Is∣raelites, as God had appointed. Therefore they were all put to the sword.* 1.371 Rahab in faith obeyed the wil of God, submitted her self to him, therfore she perished not in the common destruction of the City: the Lord knows how to deliver the righteous, and to reserve the wicked to the day of wrath. The world was drowned, but Noah was saved; the Sodo∣mites were destroyed, but Lot was preserved: all Iericho went to the pot, but Rahab perished not with them. Thus graciously dealt the Lord with his children.

But was Rahab alone preserved? No verily,* 1.372 but all that were in the house with her: her father, kinsfolke, &c. What, had they all faith, as well as she, that they perished not? That cannot be col∣lected out of the Scripture. Rahabs faith is commended; not a word of theirs, yet they were exempted from the temporall calamity for her sake, The justmust live eternally by his own faith: yet for outward & externall blessings they may fare the better for the faithfuls sake. Cursed Cham was saved from drowning for Noahs sake. God blessed the house of the Egyptian, for Iosephs sake. All that were in the Ship, though some prophane Mariners were in it, were saved for S. Pauls sake. Behold then what a blessed thing it is to be in the families of good Men and Women. You may escape many fearefull calami∣ties for their sakes. GOD will not only extend his mercy to them, but to all that be in their houshold: whereas it is dangerous being with the wicked and irreligious. S. Iohn would not goe into the Bath where Cerinthius was.

But why did they not put her to the sword, as well as others? what induced them to spare her? Surely their owne Promise which they had given her, ratified with an oath. Ioshua had a speciall care of that, Iosh. 6.22.

Which may be a fruitfull caveat to us all, to make conscience of our words and promises. Promise is a debt, and every honest man will have a care to pay his debts. Though that be counted a cere∣monie now a dayes; yet the Israelites according to promise, tooke Rahab, set her safe out of the Citie, before they slew the rest. Regu∣lus a Heathen man kept his word with his enemies, though it cost him his life: but we that be Christians, will not keepe our words with our friends.

Especially if our promise bee bound with an oath, as theirs was: let not a world make us to breake it. Iuramentum est res sacra. Let not that be violated. But must all oathes bee kept? because Herod swore to give the Damosell whatsoever she asked, did he well for his oaths sake to give her Iohn Baptists head? No verily. There be two that may be hindred by our keeping of our oathes, God, and our selves. If we have sworne, though it be to our own hindrance, let us keepe it:* 1.373 but if it be to GODS hinderance, to the dishonour of God, let us not keepe them. Hast thou sworne in an anger, never to come at such a Mans house? be sorry for it. Hast thou sworn in a fury to kil a man? grieve for it, and breake that oath. But is it a lawfull thing which thou hast sworne, tending to GOD's glory, and the good of thy brethren? Thou art now in an holy bond, the breach whereof God will re∣venge. Therefore looke to it: let nothing cause thee to infringe thine oath.

Yet now adayes oathes are nothing: men are become meere Atheists: they think there is no God: they may sweare, for sweare, abuse his Name at their pleasure; tush, God sees it not. A monstrous height of impiety, whereunto we are growen! Words, writings, bonds, oathes are nothing, if there be no law to compell us to the keeping of them.

Hast thou sworne, and that before a Iudge, which is a certaine god on the earth, to say the truth, the whole truth, and nothing but the truth, So God save thee by Iesus Christ? discharge that oath with feare and reverence. Have we in England taken the oath of allegiance, to be true to the Kings Majestie, his Crowne and Dignity, not to conspire with the Pope or any forreigne Power, against the flowri∣shing State of the Realme? Let us keepe this oath, not for feare, but for conscience sake. An oath is an edge-toole, dally not with it. GOD was revenged on the house of Saul, because of the oath bro∣ken with the Gibeonites: therefore the Israelites would not break their oath to Rahab: they did not here pretend the Papists rule, Fides non est servanda cum haeretico. Rahab is a Cananite, therefore let us not keepe our oath with her.

The cause of her preservation was the peaceable entertaining of the Spies: which was a lively demonstration of her faith: shee knew them to bee their enemies, yet shee shutteth not the doores against them; hence ye villaines, ye come to espie the weaknesse of our Citie, yee shall not set a foot into my house; but readily and willingly she takes them in: there she hides them from the cruelty of the King: she conducts them safely away againe. This was spe∣cimen fidei: if she had not beleeved GOD and his promises; shee would never have done it. All this while she hazarded her owne life: if her house had beene searched, and the Spies found with her, it had cost her her head, she had beene drawne, hanged, and quar∣tered for a traitor; yet knowing they were Gods people, and that God had delivered the Citie into their hands, though it were with danger of life, they should be her ghests, and she would keepe them: this was actus fidei, it could be no other. My life, said S. Paul, is not deere to me, so as I may fulfill my course with joy. So said Rahab, My life is not deere to me, so as I may fulfill the will of God. They that have a true faith indeed, will venter even their lives in Gods causes.

It is like, as she was an harlot, so she was an Inkeeper too. Perad∣venture some signe hung at her doore, which made the Spies to take that house: but undoubtedly, God by the secret finger of his provi∣dence directed them to this Harlots house, for the saving of her bo∣dy and soule too. When she hath once taken the charge of them, she discharges the duty of a good Inkeeper, no hurt shall come to her Ghests: yet in some Innes in England many a one have had their throats cut, even with the consent of the Host and Hostesse. Vile beasts, farre unlike to Rahab!

But is this such a worthy act, such a notable worke, to bee so highly extolled by the pen of the Holy Ghost? It was stained with two foule blots, with treason and a lye. 1. Iericho was her native Citie, the mother in whose lap she had sitten quietly many yeeres together, and doth she now betray it into the hands of the enemie? now fie upon her Traitor! It is a bad bird that defiles her owne nest: it is an ungracious bird, that destroyes her owne nest. But the an∣swer is easie. In this Rahab shewed her selfe faithfull to God, rather

than unfaithful to her Countrey. Al the Countreys in the world are his. The Devill said, All these are mine, but he lied: God may truly say of all the Kingdomes of the Earth, All these are Mine, & I give them to whom I will. Now Rahab knew, that God had given Iericho to the Is∣raelites. Therefore she joynes with God in introducing them into the Land. Where did God ever say, that he hath given England into the Popes hand? Therfore some of our English Iesuites are most unnatu∣rall and divelish to goe about to betray it into his hands. Rahab shall be rejoycing in heaven, when they without repentance are howling in hell. The other blot wherewith this fact was stained, was a lye. That is apparant, it cannot be denied, it cannot be coloured: shee said, they were gone, and wished them to pursue after them, when they were on the roofe of her house, covered with the stalkes of flax. Origen said, we may used a lye, Tanquam medicamento & condimento. But this we will not defend, wee will seeke no cloake for it. Wee will not say it was a profitable lye; therefore warantable: for wee may not doe ill, that good may come of it. Yet we will distinguish be∣tweene the fact, and the blemish of the fact. It may be a good Horse,* 1.374 though he stumble now and then: it may be a good garden, though there be some weeds in it: she may be a faire Woman, though she have a wart, and that in her face too: so it may be a good worke, though it be defiled with the spot of some weaknesse and infirmities. This is enough to prove that Rahab was not justified in the sight of GOD by this worke, because some pitch of impiety did cleave unto it: yet for all that the worke was good, and well pleasing to GOD. If God should accept of none of his childrens workes because they be imperfect, he might worthily reject all. In many things we sin all. Perfect Saints are in heaven, Heb. 12.23. Imperfect here on earth: yet we doe not affirme that the workes of the faithfull are Merae Sordes & inquinamenta. Though there is filthinesse in them, yet they be not filthy. There may be a spot of inke, or a little dirt on the face of a beautifull Absalom, yet he is no foule man: there is difference be∣tweene staring and starke mad.

But who were they that perished? They that obeyed not, that would not be perswaded to yeeld themselves to GOD: and who were they? looke Ios. 6.21. Men women and children. As for the men and women, there might be some reason, because they were stub∣borne and resisted God: but why were the children put to death? As David cried in the pestilence, I have sinned, but as for these sheep, what have they done? So it might be said, as for them of the elder sort, it made no matter for them, but as for the children, those little Lambes, what had they done? 1. We are not to dispute with God. Iusta judicia Dei, licet occulta. 2. They were the brood of rebellious parents, conceived and borne in sin, therefore they might justly perish with their parents, Liberi partes parentum: a young Serpent may be killed, because he may poyson, though actually he cannot poyson, as the old doth. When a Nobleman is condemned of treason, his wife and children smart for it: and why may not their children be destroyed

that are Traytors to God,* 1.375 as the Canaanites were?

The faithfull say of the Edomites, happy shall they be, that dash her children against the stones. The children of Daniels accusers were throwne into the Lions denne: the children of the faithfull are holy, because they are within the covenant: and the children of the wicked are unholy, because they be out of the Covenant. Ther∣fore let us not mervaile, though they drinke of the Cup of GODS wrath together with their parents. But God will bee mercifull to our children, because hee is our God, and the God of our seede: hee will hide them under the shadow of his wings; if not from temporall plagues (for in that we must refer our selves to his will) yet at the least from the plague of plagues, from hell fire, in the life to come.

VERSE 32.

NOw follow those examples that are shut up in a short Epi∣tome and compendium, 1. An enumeration of their persons. 32. 2. A narration of the power and efficacy of their faith. 1. In actions, verse 33, 34. 2. In passions to 39. which are amplified by the event, 39, 40.

In the enumeration, 1. A preface prefixed before it. 2. The substance of the enumeration it selfe. The preface hath two parts; an interrogation, and an affirmation.

I am entred into so large a field, as that I know not how to get out. I am at a non••plus, I know not what to say. If should run on still in this veyne, I should run my selfe out of breath; I should weary both you and me.

Why? I should want time: the time would fayle me telling of Gideon &c. The time allotted to mee to write in would be too little, if I should insist particularly in all the faithfull men and women, that are in the history of the Bible. Wherein the Apostle shewes him∣selfe a singular Rhetorician. Tempus prius deficeret, quàm oratio. I have other weighty matters in hand, Preaching, Reading, Conferring, comforting of distressed soules. I cannot spend my whole time in writing: therefore I must needs abrupt my course, and contract them in a narrow roome.

There bee three kinde of persons in this short enumeration, Iudges, Kings, and Prophets. The Iudges are foure.

He doth not heere observe ordinem temporis, but as it seemeth, dignitatis. Barac was not so worthy a man as Gideon, nor Iephte as Samson: therefore they have the latter place, though they were be∣fore in time.

There are 2. especiall things, that commend the faith of Gide∣on, the overthrow of superstition, and the vanquishing of the ene∣mies of Israel.

1 In the night hee pulled downe the Altar of Baal, and cut downe his grove: whereupon hee was called Ierubbaal: and for that, hee

was like to have beene torne in peeces by the people.

2 By him the Midianites were put to flight, which cruelly op∣pressed Israel: they were as grassehoppers in multitude, without num∣ber, they were as the sand on the Sea shore. Iudg. 7.12. Yet Gideon with three hundred men, having no weapons, but Trumpets in one hand, and lamps in an other, overcame them all: this hee could ne∣ver have done without faith.

In this Gideon there are 2. principall things worthy the ob∣servation.

1 He was a man of no great account in the eye of the world, a poore man, by his owne confession. Iudg. 6.15. and he was a thresh∣ing, when the Angell appeared to him: yet the Lord made him a thresher of the Midianites, and a Iudge of Israel.* 1.376 The Lord, raiseth up the poore out of the dust, and lifteth up the beggar from the dunghill, to set them among Princes, and to make them inherit the seate of glory. Hee raysed poore Ioseph from the Prison, and made him ruler of Egypt: and he advanced poore Hester to be Queene in Vasti her roome. Let not poore folkes be discouraged, but depend upon GOD, which can extoll them, if it seeme good to him, even in this world: if not, yet if they believe in Christ, Hee will make them heyres of His Kingdome, in the world to come.

2 Though he be heere extolled for his faith, yet his faith at the first was marvellous weake and staggering. GODS bare word will not serve the turne, he must have three signes for the confirmation of him. Neither were they sufficient; hee must have a certainty of the victory the night before, from the mouth of the enemies them∣selves. Thus at the length with much adoe, he sets on them being haled to it: yet this faith of his is not onely allowed, but commen∣ded too. Even our weake workes, so as they be sincere, are accep∣table to God.

The second is Barac; His faith likewise was not very strong: hee would not enter upon the worke without a woman, he would not set a foote out of the doores without Deborah: therefore the honour of the victory redounded upon Iael.* 1.377 Yet in confidence of Gods protection he went forth, encountred with Sisera's Army, and overthrew it. This was the worke of faith. As also that af∣terwards hee tooke no praise to himselfe, but adscribed the glory of the victory to God alone: whereupon a song of thanksgiving to God was made by Him and Deborah.

Samson: Sundry things are remarkeable in him.

1 His birth was extraordinary, his mother being barren, and it was foretold by God; with an Argument, that hee should bee some rare and singular man. 2. By Gods speciall providence, he was an avenger of the Israelites on the Philistims. 3. His workes were wonderfull, surpassing the strength of Nature, and were done by the hand of God Himselfe. In all of them it is said, the Spirit of the Lord came on him, then he did this or that. He rent a Lion in pie∣ces, having nothing in his hand: with the Iaw bone of an Asse he slew a

thousand Philistims: hee brake the cords asunder, as if they had beene threds: hee carried away the gates and bars of the Citty Azzah, on his shoulders. Achilles Hebraeorum. 4. He was a Nazarite, in speciall manner dedicated to God, and in many things hee was a type of our Saviour Christ.

There is one onely Spunge which may seeme to wipe him out of the Catalogue of the faithfull: hee killed his owne selfe: yet even that also proceeded from faith, as Saint August. well defendeth it, de civit. dei. lib. 1. cap. 21. cont. secundam epist. Gaudentii. cap. 23. As Abrahams killing of Isaac was obedientia, because GOD comman∣ded it: So it had beene dementia, if that Commandement had been wanting. The like may bee affirmed of this: Samson had beene a mad man, if hee had done it without a warrant from God: but be∣cause hee had a commission from God to doe it, therefore it was of faith: Spiritus latenter hoc jusserat. as Aug. speaketh.

1 Hee doth it not rashly, but with prayer: that prayer came from faith: and God heard it. 2. God Himselfe did strengthen him to that businesse.* 1.378 3. He did it in the execution of his calling; hee was ordained of God to avenge Israel on the Philistims. At this time he was a Prisoner, and could not goe abroade to doe it: therefore by the instinct and motion of Gods Spirit he doth it within the house: he puls downe the house upon himselfe, and upon them all, being willing to lay downe his life for the people of GOD: as if a Souldier for the safety of his Country should dye in the middest of his enemies. A worthy and valiant man! but this must bee no pre∣sident for us.

Iephte. It may seeme strange that he should come into this fa∣mous Calender of most holy and renowned men, which sacrificed his onely daughter. The most ancient Rabbins, the Chalde paraphraste, Iosephus, Saint Ambr. Saint August. Saint Ierome, are of this opi∣nion, and it is generally received of all: be it that he did so in a blind zeale; yet the Holy Ghost heere commends his faith, not every action that he did.

Neverthelesse, it may be collected by probable arguments out of the word of God, that he did not sacrifice his daughter: which is also the opinion of some late writers, and by name of Vatablus and Tremellius, besides some Rabbins, and some Schoolemen.

1 It is not like that a man enlightned with the knowledge of God, and endued with a lively faith should commit so grosse, so un∣naturall a fact, as nature it selfe abhorreth.

2 The conjunction (Vau) is not onely a copulative, but often times a disjunctive, with the Hebrewes. The thing that first meeteth me when I come home, shall be the Lords: or, I will offer it for a burnt of∣fering, that is, if it be a thing which I may lawfully offer. Iudg. 11.31 Vehagnalithihu.

3 His daughter did lament her Virginity alone, after she heard of it: whereas if she should have beene put to death, she would have lamented her life above that.

4. At her returne, it is not said, that her Father sacrificed her, but did to her according to his vow, Verse 39. which is there ex∣pounded, hee consecrated her as a perpetuall Virgine to the Lord, that she never knew man.

5. It is said, Verse 40. that the daughters of Israel went yeere by yeere, not to lament her, but as the Hebrew signifies, to talke with the daughter of Iephte. Therefore she was still alive.

It can hardly be imagined, that so excellent a man, so highly extolled by the Holy Ghost, should for his vow sake doe such an abhominable fact: yet for all that, he is not wholly to be excused. It was rashly done of him to vow the first thing, that met him, as an holy thing to the Lord. What if a dog which is a fauning creature, had first met him? hee might not have consecrated that to the Lord.

This Iephte was an Harlots Sonne,* 1.379 loathed and disdained of his brethren, thrust out of the house, and compelled to live as a bani∣shed man, yet he hath faith. The name of a bastard is contemptible, and that justly. God hath set many brands of infamy upon them: they might beare no office in Israel for many generations.* 1.380 Sometimes God bereaves them of their wits and senses: they sustaine many re∣proches in the world: yet for all that they may be in the number of Gods Elect, and Heires of his Kingdome in the world to come.

From Iudges he proceeds to Kings; where he names but one, yet such a one as may be instar omnium, a famous and worthy King as e∣ver was. Saul was the first King of Israel, but David was the best King in Israel, the first godly King, a man after Gods owns heart: his faith was wonderfully tryed by many strong and fearefull tempta∣tions without, and within too; before he came to the crowne, and after.

Hee was hunted up and downe by Saul, as a partridge on the moun∣taines: he could never be quiet for him, he went continually in dan∣ger of his life, and could never get the peace of him. After he came to the Crowne, he was molested by the house of Saul sundry yeeres together: his owne sonne had like to have justled him out of his kingdome: the pestilence in his time was sore in Israel: many inward conflicts had he in his soule, as appeareth by his Psalmes: Why art thou disquieted in me, O my Soule? hath God forgotten to bee mercifull? He fought with hell and damnation: yet by faith he was a glorious Conquerour over them all: therefore no marvell though hee be in the catalogue of faithfull men.

The last that is named is Samuel. He was both a judge and a Pro∣phet: therefore he is put betweene them both. Shamang ael, audivit Deus. His mother cryed for him: hee was dedicated to God before he was borne; an upright, wise and religious Iudge:* 1.381 he challenged all the people for the execution of his office: whose Asse have I ta∣ken? to whom have I done wrong? they all gave him their approbati∣on and cleared him before the Lords annointed. Last of all, in ge∣nerall, he names the Prophets, Luk. 13.28. Elias, Elisha, Isaiah, Ie∣remiah, and the rest: all these were famous for their faith: nec in

caeteris contrarium est videre: which is wont to be the conclusion of all inductions. Therefore all are justified, and goe to heaven by faith, none flyes thither, but by the wing of faith.

All these that bee here cited, had their blemishes: never a one of these Roses but had their Prickes. Gideon besides many Wives, had a Concubine:* 1.382 he made an Ephod, that was an occasion of Idolatry, and made Israel to sin. Barac was a faint hearted Souldier. Samson defiled him∣selfe with many strumpets. Iephte was very rash and inconsiderate. David was tainted with two horrible sins.* 1.383 Samuel, as it seemeth, was somewhat negligent in looking to his Children: no Prophet but had some weakenesse, being all (as S^t. Iames speaketh of Elias) sub∣ject to the same infirmities that we are: yet they were faithfull men, greatly honoured by God Almighty. There is not the best man or woman on the face of the earth, but it is an easie matter to spie an hole in their coate. Shew mee a Garden without weeds, and a man or woman without imperfections. If ye will have perfect men, yee must goe to heaven for them: there be the spirits of just and perfect men: there be none to be found on the earth. S^t. Peter, S^t. Paul, Saint Thomas, all the Apostles had their imperfections. Yet some pro∣phane wretches there be like Cham, if they find never so small a slip in a godly man, as Noah was, they are ready to laugh at it: scatent ipsi vulneribus, obijciunt illis cicatrices. They themselves are common drunkards, beastly adulterers, the footesteps of whose uncleane life may be traced in every corner: yet if they heare of never so small a thing in a Noah and a David, that is their table talke, meat and drinke to them: whereas in many things we slip all, and there is not the best man but treadeth his shooe awry: we should rather weepe, than re∣joyce at it.

VERSE 33.

NOw to the efficacy of their faith. 1. Of men, then of wo∣men: which is declared, 1. By their actions; some are ge∣nerall in all, as the three former: some speciall, in some.

1. The good things they did by faith, they subdued kingdomes, wrought righteousnesse, obtained the promises. 2. The evils they over∣came by faith. 1. From unreasonable creatures, as wild beasts. 2. From insensible, as the elements. 3. From corruptions in them∣selves. 4. From reasonable men. 5. From death it selfe.

1. Yet not without fighting and wrastling: they met with many Antagonists to encounter withall: by it Iosua subdued the thirty one kingdomes of the Canaanites, Ios. 12. ver. 24. by it David subdued the Syrians, Moabites and Amorites: by it, Gideon the Madianites. If wee had faith, wee should subdue the Turke, the Pope and all the enemies of the Gospell: but undoubtedly by faith wee shall subdue the kingdome of Satan, which is stronger than all earthly kingdomes, 1 Ioh. 5.4.

Not by their martiall skill and prowesse, by weapons and en∣gins of war, though they used them too: the principall meanes to subdue them was faith.

2 There is a civill and morall kinde of righteousnesse, doing no wrong, but good to all, defending the innocent, punishing the nocent, &c. 1 Sam. 12.3. and 15.33. 1 Reg. 3.27. Acts 10.35. Marke 10.20. There is also a Christian righteousnesse to glorifie GOD. Vnregenerate men may doe the former, as Aristides, Cato, &c. and Luk. 18.4. in them it may be called a morall good worke: but no Christian good worke, unlesse it come from faith.

This is a property of faith, to worke righteousnesse. Righteous∣nesse cannot bee separated from faith. A faithfull man is alwayes a Righteous man, a true dealing man. So some as Zacheus had faith, he wrought righteousnesse: the one halfe of his goods he gave to the poore, and restored foure fold, where he had done wrong: but now men make profession of faith, but have no righteousnesse. The first table hath eaten up the second. Men will not sweare, not commit adultery, in some sort they will keepe the Lords day, they will come to Church, heare Sermons, talke of religion: but come to the duties of the second table, they make no conscience of them, they will lye, cozen, flatter, dissemble, oppresse the fatherlesse, deale unkindly and unmercifully with widdowes, grinde the faces of the poore, wring from their neerest and deerest by hooke and crooke: a manifest argument they have no faith. Luk. 1.6. for a faithfull man is alwayes a righ∣teous man: and he that loves God, will love his brethren: else he is a lyar, and all his religion is in vaine. The very Turkes and heathen that never heard of Christ, are more full of the workes of righteous∣nesse then we: There is more upright and mercyfull dealing among them, then among Christians: therefore they shall rise up in judge∣ment against us at the latter day: wherfore let us ad vertue to our faith; that as we are faithfull, so we may be righteous in our dealings.

3 They obtained the promises, that is, some particular promises made to them. As the Israelites had the possesion of the Land of Canaan promi∣sed to them, Caleb had a speciall portion in it: Ios. 14.13. David obteyned the Kingdome promised to him. Abraham a Son, when he was an hundred yeers old: but that generall promise concerning Christ, and eternall happinesse in soule and body in heaven together they obteyned not: yet they were faine to waite a long time for these promises, and endured much in the meane season. There is a Kingdome promised to us, Luk. 12.32. By faith we shall obtaine this promise, if we can be content, by many tribulations, as God hath appointed, to enter into it.

4. They stopped the mouthes of Lions. Samson, Iudg. 14.6. not with his cloake, but by faith: David, 1 Sam. 17.36. Benaiah. 2 Sam. 23.20. Dan. 6.23. we also by faith shal stop the mouth of that roaring Lion.

VERSE 34.

THe violence of fire, that is, the force or power. Dan. 3.27. If wee have faith, no creature shall hurt us. The mouthes of the Swords. Swords have mouthes: as the mouth devoureth, so doth the edge of the Sword. The Sword devoureth one, as well as an∣other, sayd David.

The Israelites escaped the swords of the Aegyptians, that were at their heeles ready to thrust them through, if the red Sea had not made a passage for them. David often declined the Speare of Saul, wherewith he was purposed to fasten him to the wall: Elias escaped the sword of Iesabel, who had threatned to take away his life: wee escaped the swords of the Spanyards in eighty eight. If they had landed, there had beene no mercy with them, they would have put all to the sword.

For God put valour into them: they were made strong for their weakenesse, Isa. 38.9. Psal. 38.3. and 10. Was it not valiantly done of Abraham, with the servants of his owne house to encounter with five Kings? was it not valiantly done of little David, a young stripling, never acquainted with warre, to fight with that huge Gyant Goliah, that had beene a man of warre from his youth up? did not our English men fight valiantly with their little ships, against the huge ships of the Spanyards; ours being but molehils to their mountaines? This va∣lour was of GOD, who taught their fingers, to fight, and hands to warre.

Weaknesse is twofold: in body, and soule: Hezekiah was brought to great weakenesse, when lying on his death bed, as he thought, hee turned his face to the wall and wept, taking his leave of the world; yet God made him strong againe. David was weake in soule and faint hearted, when hee brake forth into this lamentable speech, one day shall I perish by the hand of Saul: but God made him strong againe. Let us entreate him to strengthen the weakenesse of us all.

When we are sicke, what doe we? some (which is monstrouse to speake) send to the Divell for helpe, to witches, sorcerers, &c. but to speake the fairest, then their is posting to the physitian; pils, poti∣ons, all kinde of medicines must be received. That is not amisse; so as they come in the second place, and wee trust not in the Physiti∣ans, as Ala did. The Physitian wee should seeke to in the time of weakenesse and sicknesse should be God Almighty: with the eye of faith wee should looke up to him. When all earthly Physitians have given us over, hee can set us on our legs againe. Faith is the best medicine for the recovery of health and strength.

Tents. It is a metonymie, put for armies.

As Gideon with his three hundred men vanquished the Midia∣nites. As Ionathan, David, Asa, Iehosaphat, &c. did their enemies: they were not able to stand before them.

When there be rumours of wars, mustering, preparing of Hor∣ses, &c. Let not our hearts be troubled; faith is the best weapon: if you have a strong and valiant faith, one shall chase a thousand, and tenne shall put ten thousands to flight. Let us intreat the Lord to make our faith stronger to our dying day.

As the Psalmist speaketh of the Church, Wonderfull things are spoken of thee, thou Citie of GOD! So wonderfull things are recor∣ded of faith. By that men remove mountaines, cast out devils, subdue kingdomes; nothing is too hard for him that beleeveth. All of us by faith shall subdue the kingdome of Satan, which is stronger than all earthly kingdomes. By faith we shall tread the devill under our feet: therefore GOD strengthen the faith of us all.

Before, we had their actions; now follow their Passions. 1. An enumeration of them. 2. An amplification. The enumeration is first generall, then speciall: generall; some concerne, name, body, Vers. 36. life, 37. The speciall is their flight. An amplification. 1. By a commendation of the men. 38. 2. By a commemoration of the events of their faith. 1. Affirmative, 39. Negative, as the reason, Vers. 40.

VERSE 35.

WOmen received their dead.

1 Reg, 17.18.23. 2 Reg. 4.18.36.

Their passions are of three sorts. 1. the suffering of those things that goe before death, and might provoke us to a defe∣ction from God, 35.36.

2 The kindes of death which they suffered. 3. A miserable fly∣ing and hiding of themselves.

The miseries going before death are greater; as racking: lesser; some appertaine to the name, some to the body.

The first going before death, is racking: as many were under Antiochus in the time of the Maccabees. Timpanum was an Instru∣ment like our Rack, whereunto the parties were straight tyed, the nerves of their hands and feet stretched out: their bodies also cruel∣ly beaten, even to death; thus was Eleazar tormented, 2 Mac. 6.30.

The which is amplified by their Constancy: not receiving deli∣verance offered to them, if they would have transgressed Gods Com∣mandement.

Which is illustrated by the end. Some interpret it, the better Resurrection; not that worser of the reprobate, that shall rise againe, but to everlasting woe, but that better resurrection of the godly to eternall glory.

Others: A better, that is, a more glorious resurrection, as martyrs, not that common one of all the faithfull, 1 Cor. 15.41.

Yet by the opposition, this is the meaning of it. If they would

have denied God, and broken his Commandements, they might have had a kinde of resurrection, from the sentence of death pro∣nounced against them, and have lived longer in the world: yet they refused that for a far better resurrection in the world to come, when they shall rise againe with comfort, and enter into GOD's King∣dome: a better resurrection than they that were raised up by Elias and Elisha: they rose to a temporall life.

So we by faith shall receive our Fathers and mothers, brethren and sisters, our sons and daughters alive againe: by faith we shall receive our owne bodies againe, after the wormes have eaten our flesh: with the same eyes in substance that we now have, shall we see GOD, meet CHRIST IESUS in the ayre, and be translated into the kingdome of glory. Vnspeakable is the force of faith! the LORD strengthen the faith of us all.

If Eleazar would but have dissembled that he had eaten Swines flesh, he might have beene delivered. If the three children would have fallen downe and worshiped Nebuchadnezzars golden Image, they might have beene delivered: if Daniel would have praied to King Darius, he might have beene delivered from the Lions.

Master, favour thy selfe, said S. Peter to Christ, when he went to Ierusalem to be crucified: and many Syrens sang this sweet song to the Martyrs, O favour your selves, doe not wilfully cast away your selves, have a care of your selves, your wives and children. Who would not bee intised with this Musick? yet it could not prevaile with them.

And why? That they might receive a better resurrection. If for the preservation of this short life which is but a span long, they had revolted from Christ and his truth, they should have had a misera∣ble resurrection, they should have risen with a sting of conscience, with a worme continually gnawing on them: they choose rather to suffer death, that they might rise with a cheerefull and joyfull con∣science to eternall life.

All shall rise againe, good and bad. Cain shall rise with the same hand wherewith he slew his brother: Iesabel with the same bo∣dy that was eaten up by the Dogs: Rabsekeh with the same tongue, wherewith he railed on the God of Israel: Iudas, with the same lips, wherewith he trayterously betrayed our Saviour Christ: Turne∣coats, like Ecebolius, shall rise; but they shall rise with horror of conscience. The godly that have stuck to Christ, that have fought valiantly under his banner to the very death, they shall rise with comfortable consciences, meet Christ joyfully in the aire, bee transla∣ted into the kingdome of glory, and remaine with him forever. Therefore let us all have an eye to this resurrection.

VERSE 36.

THE lesser belong to the Name, or to the body.

Some did incutere pudorem, some dolorem, some horrorem.

Were tryed by mockings, as Elisha, 2 Reg. 2.23. Ieremiah, Cap. 20.7. Psal. 38.13. &c. They received the triall of mockings, and scourgings: Yet it is not like they used wyre whips, as some now in other parts doe. By bonds and imprisonments: As Micajah and Ieremiah.

The drunkards made songs of David, Ieremiah, Iob. Our Savi∣our was mocked on the crosse. The Scribes, the Pharisees, the El∣ders, and all the common people mocked him. The Martyrs were mocked in the Primitive Church. This is a tryall we have daily, even in the peace and light of the Gospell. There be Atheists, Drunkards, Adulterers, Prophane persons, that daily mock the children of God. This is an horrible sin.

1 Saint Paul cals it persecution, Gal. 4.29. and all mockers are persecutors. Seest thou a jesting fellow that is alwayes scoffing at good men? Thou mayest well say, there goes a persecutor.

2 The seat of the scornefull is the highest step of sin. Psal. 1.1.

3 God is a speciall avenger of it: he made Beares come out of a Wood and devoure two and forty litle children that mocked Elisha. Then let those men looke to themselves that mock the Prophets of GOD, the Lord will meet with them one way or other.

4 Mocks touch the good name. A thiefe is a lesser sinner than a mocker. A good name is above gold, Prov. 22.1.

Therefore let us all take heed of this vice, which is frequent among us. The Apostle would not have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is; when as men presuming on their wit, think to turn a thing whither they will:* 1.384 he would not have this to be named among us, much lesse to bee pra∣ctised by us. Elias scoffed at Baals Priests, in an holy zeale being directed to it by the Spirit of God.

Such Ironies proceed from an extraordinary motion of Gods spirit: but let us beware how we scoffe at Gods workes, how we make our selves merry with his Word, how we mock his Ministers, and other his servants. It is a vice too rife among us. Some had rather lose their friend than their jest; nay, some had rather lose the friend∣ship of God, than their jest. It is a great sin to grieve any of Gods children: wilt thou grieve him, sayes S. Paul, for whom Christ died? he had rather eat no flesh so long as he lived, than he would offend his bro∣ther: and let not us jest so long as we live, if we cannot doe it with∣out the offence of our brethren. Mockings are tryals: woe to the tryers; but blessed are they that with meeknesse and patience endure these tryals.

And scourgings: which must needs be painfull to the body.

By bonds and prisonments: which are uncomfortable to all. Though a Bird want nothing in a Cage, have bread and water

enough; yet she had rather an hundred times be abroad. Liberty is sweet, bondage soure, though it bee accompanied with some de∣lights and pleasures. But I warrant you their imprisonment was hard enough, they were fed with the bread of affliction, and the wa∣ter of affliction, as Micaiah was: and some (as the Story saith) in Queene Maries dayes, were faine to drinke their owne water instead of drinke; they had a miserable imprisonment: which they not∣withstanding endured cheerefully, for the Lord's sake.

VERSE 37.

THey were stoned: as Zecharias the son of Iehojadah, 2 Chro. 24.21. S. Stephen and S. Paul were stoned. They were hewne asunder; as Ierome reporteth, by the common consent of the Iewes, Isaiah was. Origen sayes, he was sawne in peeces, with a wood∣den saw at the commandement of Manasseh, because he affirmed he saw the Lord of Hosts.

Tempted. This is left out altogether by Chrysostome and Theo∣phylact. Some read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they were burnt, as some were under Antiochus. That might be entertained with some applause, because here speciall kindes of deaths are mentioned: yet alterations are dan∣gerous. The word [Tempted] may be retained. They were tempted, with many faire promises, of wealth, ease, honour and preferment, to forsake their religion, yet they persisted valiantly to death.

Achab and Iesabel put many to the sword: so did Manasseh, that made Ierusalem swim with bloud. Saul did so, 1 Sam. 22.18. eighty five persons he slew at once.

Their flight and banishment. 1. Among Men: then among Beasts, 28.

From one Towne to another, being persecuted by the adversary.

Not in silkes and velvets, like brave Gentlemen, wheresoever they become.

But in Sheepes skins and Goats skins: either for necessity, because they could get no better; or in policy, because they would not be knowne and descried by the enemy.

This their flight was accompanied with many miseries.

Destitute, of things necessary, meate, drinke, money, lodging.

Afflicted, in soule and body.

Evilly intreated, many kinde of wayes.

In the Primitive Church some were stoned, as Saint Stephen: put to the sword, as S. Iames, Acts 12.2. Crucified, as it is reported of S. Peter, with his head downeward. Some broyled on hot Gryd∣irons, some cast to wilde beasts, some drowned, some buried even alive, some burnt in the fire to ashes. Men must prepare themselves for all kindes of death, for the name of Christ: and he, that in his provi∣dence sendeth them, will in his goodnesse inable us to beare them, to his owne glory and our endlesse comfort.

1. A wandring life is very uncomfortable: It is a great benefit to live quietly at home, without wandring, to sit under our vines and figge trees. Let us be thankefull to God for it.

2. If we must needs wander, let it not be in a foolish humour, to see strange Countries and new fashions: let it not bee in an idle vaine, to decline working, as our rogues and vagabonds wander: but let it be for the keeping of a good conscience: as in Queene Maries dayes some wandred to Franckford, Embden, &c.

VERSE 38.

WHy did they wander? because they were so bad, that they durst be seene no where, nor shew their heads? no: the world was not worthy of these holy men. Therefore God did sequester them from the world.

The wicked counted them the dung and off-scouring of the earth, not worthy to breath, or to tread on the ground: but indeed, they were excellent men, angelicall men, of whose company the world was unworthy.

The godly being compared to Christ are unworthy men; unwor∣thy, with Iohn Baptist, to unloose the latchet of his shoe: but compared with the wicked, Phil. 2.15. worthy men, too good indeed for the world, how basely so ever they think of them. The old world was un∣worthy of Enoch: therfore God tooke him away. Sodom was unworthy of Lot; therefore God pulled him out of it. Achab and Iesabel with the unthankfull Israelites, were unworthy of Elias: therefore God tooke him into heaven in a fiery Charret. The world was unworthy of these men: therefore God sent them into Caves and deserts.

The Towne wherein wee dwell, was unworthy of many religious Townesmen, which wee enjoyed: therefore GOD hath taken them away.

We must learne how to esteeme of the worthinesse of men: not by their beauty, strength, gay Coates, &c. But wee esteeme it by their wealth, by the high places they have in this world: we are like them, Iac. 2. If a man had come with a gold ring, they said, sit thou here; if he were a poore man, though a godly man, they set him at their foote-stoole: but wee weigh the worth of men in a wrong ballance. These were worthy men, such as the world was not worthy of, that wan∣dred in wildernesses.

One godly man, though never so poore, is a more worthy man than ten thousand wicked men, then a world of wicked men, be they never so wealthy and honourable. Vertuous men are the worthy men: therefore let us make much of them.

In wildernesses, as Elias, 1 Reg 19.4. and dens and caves of the earth, 1 Reg. 18.13. They were safe among beasts that could not be safe among men: the very beasts were more favourable to them then men. The Ravens fed Elias, the Lions were kind to Daniel, the dogs to

Lazarus, the Whale to Ionah, being as an host to him, and his belly as an Inne.

Though wee should be compelled to walke in wildernesses, let us not be afraid: he is God of the wildernesses, as well as of Townes and Citties; and hee can keepe us there: his rod and his staffe comfort us, wheresoever we become.

It is a misery, not any felicity, to be an eremite: it is an affliction, no set profession. Saint Iohn Baptist was no eremite, as the Papists imagine; it was an inhabited wildernesse, though lesse populous where he kept.

VERSE 39.

WIth God and men. Their actions and passions are ampli∣fied by an event, which hath two parts: the one affir∣mative, the other negative.

Yet not. They received Christ promised to them by faith: they saw his day by the eye of faith, and were glad, as Abraham did: they re∣ceived likewise the fruit of their faith, that is, the salvation of their soules at their dying day. This makes nothing for limbus patrum.

But they received not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that promise of Christ's reall exihibition in the flesh, because the fulnesse of time was not yet come.

Neither did they receive the promise of full and complete hap∣pinesse in soule and body together: they and wee shall be partakers of that at the latter day.

VERSE 40.

A Reason is used, taken from the gracious providence of God.

Who had respect to us, as well as to them. If Christ had beene exhibited in their dayes, the end of the world had beene come: for he came in the last dayes, Hebr. 1.1.

Then what should have become of us? but God knowing hee had other sheep to call throughout the wide compasse of the whole world, deferred the exhibition of Christ, for the accomplishing of the just number of his elect, that so both they in the old Testament, and we in the new might bee perfected together, and one day meete in heaven together with Christ our head, as a perfect man. God hath a care of all his Children, he will not have one to be perfect without another.

A better thing: not in substance, but in circumstance. We have Christ, and so have they. God hath provided heaven for us, and so he hath for them. How then are we better provided for▪ Yes, in respect of many circumstances. They saw Christ afarre off; we neere hand: they saw Christ to come; we already come: they saw him in the Paschall Lamb; our Passeover is already offered:* 1.385 they had the shadow; we the body: their Sacraments to confirme their faith in Christ were many, and

those hard and difficult; ours are few and easie: they had a little light, wee a great light: they had Moone light; we the Sun light.* 1.386 Blessed are the eyes that see, &c. Some of us are ready to say in our hearts, ô that I had beene in the dayes of Abraham, of David, of the Prophets! I but, we are in more happy dayes, if we had eyes to see them, and hearts to make use of them.

Now God having provided better things for us, we should bee the better. Those Children should bee more dutifull, for whom their father provides best. Our heavenly father hath provided best for us: therefore let us live more obediently to him. But we are worse than they. In the last dayes shall come perillous times: sinne most abounds in these last dayes; wherein God hath beene more bountifull to us, then to them in times past. The grace of God hath abounded; and sin doth super abound. What unkinde wretches are we? as God in mercy hath provided better for us, so let our lives bee better, that wee may bee in some measure answerable to the goodnesse of the Lord.

CHAP. XII.

IN the former Chapter we had a Catalogue of faithfull men and women: now followes the use we are to make of it, they must be as spurres to pricke us forward to the like.

The scope of this Chapter is, that in hope of eternall happines reserved for us in the heavens, we should patiently beare the afflicti∣ons of this life, and persevere in the profession of Christianity to the end.

It hath two parts.

1. That we our selves should couragiously runne the race set be∣fore us, and fight manfully under Christ's banner, to Ver. 14.

2. That we should bee as trumpets to waken and stir up others thereunto.

In the former, 1. A propounding of the admonition, Ver. 1

2. A pressing and an enforcing of it.

In the propounding of it.

1. The foundation whereupon it is built.

2. The propounding of the admonition.

3. The strengthning of it.

The foundation is double. 1. Ponit currendi incitamentum: which is, the examples of the faithfull in the former Chapter.

2. removet impedimentum, the casting away of all impediments, that hinder them in the race.

VERSE 1.

WHerefore:) to make use of the examples, which wee have had, and not to suffer them to passe from us with∣out some profit.

Wee also:) as well as they. Let us draw in the same yoke with them.

Not you, exempting himselfe, but us, including himselfe in the number.

Having:) So great a cloude of witnesses set about us.

1. A cloud is above us: so these holy men are above us in faith, patience and other vertues: yet we must labour to come as neere them as we can.

2. A cloud is thick, and hath a great deale of raine in it: so these are many, a world of witnesses, a cloud of witnesses.

3. A cloud is darke: so these were darkened with afflictions, though they gave light by their vertues.

4. A cloud compasseth a Towne, City, or Country: so we are compassed about with these witnesses on every side; wheresoever wee turne us, we shall see some to imitate.

5. And it may be he alludeth to the cloud which was a direction to the Israelites for their journeys, Exod. 13.21. So these examples must be our direction.

With so great:) of men and women, before the floud and after, in Aegypt and in the promised land.

Witnesses. 1. Ministers are witnesses, Act. 1.8. 2. Martyrs. 3. All Christians: these by their sufferings have witnessed that they looke for an eternall rest, so must you doe.

Seeing so many have run this race before us, broken the yce for us, that have witnessed to us the power and efficacy of faith; let us not think much to follow them: though it be a rugged path; yet it is a beaten path: therefore let us goe in it.

All examples are written for our learning. It is a true speech that Saint Ambrose hath; amplius proficitur exemplo, quàm admonitione: he renders three reasons of it.

1. Non potest putari difficile quod jam factum est, it is a greater motive to heare that a thing is done, then that it ought to be done.

2. Probatum est: therefore wee may safely doe it. This is an approved medicine, such and such have taken it, and it hath done them good: this will encourage any to receive it.

3. Religiosum est: that hath beene transmitted to us jure haredi∣tario, from so many of our godly ancestours; therefore wee are to make a profitable use of the examples of holy men, that have gone before us:* 1.387 these are for us, as Saint Paul speaketh. This cloud of witnesses is for our imitation.

It would grieve a man to walke in a way alone. I onely am left, said Elias. If we were alone in this race,* 1.388 we might be loath to run it: but we are not alone, we have a cloud of witnesses, a great num∣ber that have broken the ice before us, and that run with us at this present day: we are compassed about with one cloud of witnesses in the Old Testament, with an other in the New. The blessed Virgin Mary, all the Apostles, and many excellent men and women: with a third cloud of witnesses in the Primitive Church: Many wor∣thy Martyrs, that have gone through many tribulations into the king∣dome of Heaven: Therefore having so many fellow runners, let us cheerefully run the race set before us. If we were all alone, it might be some discomfort: wee are not alone, wee have great company, and good company too. If a man have good company to London, though the way be foule, it will encourage him to goe. We have good company to the celestiall Ierusalem, a cloud of witnesses to goe with us. Therefore though the way bee somewhat unpleasant to flesh and bloud, yet let us take it: though we fare hard by the way, yet wee with all our company shall have good cheere at our jour∣neyes end, we shall eate of the hidden Mannah, and of the tree of life, that growes in the middest of the Paradise of God.

The impediments to be removed are two: the one without, the other within. He doth not say, let us lessen it, get companie to helpe us to beare it; but, let us cast it quite away. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Omnem molem, every weight: not some part, but the whole burthen. They that run, will have nothing to trouble them, so neere as they can: they will cast off all, even their very clothes oftentimes, to their very shirts. So in this our spirituall race, we must be as light as may be: therefore we must cast away every thing that presseth downe, &c.

They may be reduced to these three Heads: honour, riches, pleasure.

Daniel ran with honour, Dan. 2.48. David with a kingdome: but if honour hinder us, if it bee a burthen, that wee cannot travell with it to the heavenly Ierusalem, away with it.

Moses refused the kingdome of Egypt; CHRIST refused to be made a King, because it was a clog to him, and would hinder him in his Office. Latimer cast away a Bishoprick.

The second thing that presseth downe, is riches. In themselves they are not weights, but wings. Abraham was a rich man, yet ran: yet many times, howsoever we are desirous to loade our selves with them, they presse us downe, and hinder us exceedingly in our race. The Young man was so laden with his wealth, that he could not fol∣low Christ. Can a Bird flye when she is in a snare? can a Man goe when he is fettered? Riches are snares, yea the devils snares, which is a strong and cunning Fowler: therefore beware how yee are intangled in them. Ye may have riches: and yet not be had of rich∣es: if they be weights and incumbrances, Martha thou art cumbred about many things, then away with them: these Camels hardly go to heaven. It had beene better for the Young Man to have parted

with his riches, than with CHRIST. Many a rich Man is so pres∣sed downe with his wealth, with the cares of the world, about Sheep and Oxen, Silver and Gold, as that he cannot goe to Church, hee can finde no time to pray, to read Scripture, to occupie himselfe in heavenly meditations.

How can he run the race that leadeth to heaven? If thy eye of∣fend thee, cut it out: much more, if thy riches offend thee, if they clog thee in this race, away with them: it is better to goe a poore man to heaven, than a rich man to hell. If a man be pressed to death, though it be with gold, what gets he by it? And if thou be pressed to eternall death, though it be by thy golden riches, what doth it ad∣vantage thee? The Mariners, Ion. 1.5. for the saving of their lives, cast away their goods, and with their owne hands hurled them into the sea: and for the saving of our soules, shall we not cast away our goods? shall we suffer them to drowne us, and that in everlasting perdition? whatsoever presses thee downe, cast it away. If an Executor∣ship, Stewardship, Lordship, multitude of Farmes, presse thee downe, and make thee to have an ill conscience before God and Man too, cast it away. But we love our burthens too well: we had rather lose heaven, than them.

The third thing that presseth down is pleasure, Luke 21.34. Surfet∣ting and drunkennesse are great pressers. We may run with drink and wine, but not with drunkennesse. When a mans belly is full, he is unfit to run in a bodily race, much more in the spirituall race. Fa∣sting and prayer are good for this race: fornication and adultery are Heavie burthens to presse us downe, Hos. 4.11. they take away the heart: no heart to run, 1 Tim. 5.6. The voluptuous person is dead while he lives. That man in the Gospell said, I have married a wife, therefore I cannot come: how much more will an adulterer say, I have gotten a whore, I must solace my selfe with her; therefore I cannot come? Let them runne that will, I cannot runne the race of Chri∣stianity.

Therefore let us cast away every thing that presseth downe, bee it never so neere or deere to us.

* 1.389This universall particle is worthy to bee observed: every thing. Some flatter themselves in one thing or other. In this the Lord bee mercifull unto mee, as Naaman said. Herod cast away many things, but his sweet sin of Incest he would not cast away. A drun∣kard will cast away any thing, save his drunkennesse; in this, the Lord be mercifull unto me, that I may take a cup of Nimis now and then. A covetous miser will cast away any thing, save his love of money: In this, the Lord be mercifull unto me, that I may keepe my purse. I will come to the Church, but I will give nothing, so neere as I can. I but we must cast away everything that presseth downe, lest we misse the gold of eternall glory. My life sayes S. Paul, is not deere unto me, so as I may fulfill my course with joy; and shall our pleasures and profits be so deere to us, that they shall keepe us from fulfilling our course? Let us cast every thing away, rather than perish eternally.

But there is one thing which above all others we must strive to cast away .i. the sin: this is ready to give us a fall at every turne: it is inclusus hostis. The Snaile carries his house with him: but we car∣ry our enemy with us. The Snake of Originall sin is in our bosome, wheresoever we become.

That doth so easily compasse us about. As a paire of Compasses that compasse the whole Circle: so doth this the whole man. It compasses about our soules and bodies, our eyes, eares, hands, feet, and is ready alwayes to molest and stop us in our race: therefore away with it.

There be two compassers; the one is Sathan, he compasses the earth to and fro; the other is our owne corruption, that compasses all men on the earth. We cannot utterly cast it off so long as wee live: we cannot cast off the being of it, but we may the dominion of it. Though it bee in us, let it not reigne in us: though wee cannot ejicere, let us dejicere. Gods grace is sufficient for us,* 1.390 as he said to S. Paul. Let us pray to him for his grace, that by little and little we may cast it off.

The foundation being layed, he comes to the building it selfe, and sets the admonition on it. The race that we must run is illustra∣ted by the efficient cause, and the manner of our running.

He doth not say, run you, and I will sit still; but let us run. All must run. Ministers and People, Magistrates and Subjects.

We must not goe, but run: not creepe like Snailes, but runne like Roes. Our life is not compared to a sitting, but to a walking or running: yet we must not be like foolish runners, that run them∣selves out of breath at the first. Faire and softly goes farre. Wee must not come in such a rash and heady zeale, as that we runne quite out of the Church, as some doe. Let us run, but wisely and discreetly.

What race? not that which is set before us by the devill, the race of pride, envie, hatred, malice, contention: the race of drunken∣nesse, uncleannesse, &c. but the race that is set before us by God, the race of Christianity, cleaving stedfastly to Christ and his Gospell, 1 Cor. 9.24.

By God Almighty. Hee hath appointed to every one his race; some a longer, some a shorter. Some have many crosses, some few∣er: all have some. Yet, let us all run this race.

3 How long must we run? not for a while, but to the end. Not run while we be young men, till our juvenilis ardor be a little over, as many doe: but though we be old Mnasons, we must run still: never cease running, till we cease breathing. I have finished my course, sayes S. Paul. We must never leave running, till our course be finished.

4 How must we run? with patience. This must be the staffe,* 1.391 that we must walke withall, and the principall leg that wee runne withall. In patience possesse your soules. The best man that is, shall have one thing or other to exercise his patience withall. Though

David be a King, he shall have a rayling Shimei; we must all make account of malevolent tongues; yea, and sometimes those that should be Bees, will prove Waspes: they that should have the best tongues, have the worst. Therefore we have need of patience while we are a running in this race; our house may be burnt, our goods stol∣len, our children may dye, our cattle may be taken from us, we may be attached with a grievous sicknesse, driven out of our Countrey, in danger of our lives; if we have no other crosses, we may be sure of malevolent tongues: therefore let us have patience in this our race; and at length wee shall bee crowned by God Almighty, and raigne with him for ever.

VERSE 2.

THis admonition is pressed by three arguments.

• 1 From the patterne and president of our Saviour Christ, Verse 2.3.
• 2 From a defect in their former afflictions, Vers. 4.
• 3 From the profitable use of afflictions, wherewith they shall meet in this race. In the patterne of our Saviour Christ. 1. The de∣livering of it, Vers. 2. Then the applying of it, Vers. 3.

In Christ we are to consider. 1. What he is. 2. What hee did. 3. The reward of his doing. Quis imitandus: in quo imitan∣dus: quare imitandus.

Looking: exactly, accurately, considerately, as they that cast ac∣count, their eye and minde shall never be off it. So let us looke wishly to Iesus Christ; not as the Whirry-man, that lookes one way, and rowes another: but let our heart and feet goe with our eyes. Let us looke steadfastly to Christ, as Elisha did, 2 Reg. 8.11.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: looking from, that is, from the afflictions we meet with in this race, to Christ, that hath obtained the gold, and tarrieth for us.

Our Saviour Christ is here described; 1. by his name. 2. By his benefits.

Of our faith: whereby we lay hold on Christ, and eternall life. If Christ be both the Author, beginner, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Arch-Duke, Lea∣der, and Finisher of our salvation, what is left to us? just nothing. Therefore the whole prayse must be ascribed to him alone, Ioh. 15.3. Phil. 1.6.

It is not enough to begin a house or a garment, but they must be finished: neither is it enough for Christians to begin the race that is set before them, but they must finish their course: in Christianis non quaeruntur initia, sed finis.

The Ministers must fulfill their ministery, 1 Thes. 3.10.

Not onely all the faithfull in the Old Testament have run this race before us, but Christ Iesus our blessed Saviour, whom we must all be content to follow.

First, the motive that set him on worke. 2. The acts perfor∣med by him.

Some interpret it, instead of the joy which he might have had, if he would; rather for the joy: having an eye to that joy, setting it before his eyes, as Hebr. 11.26. Ioh. 17.5.

The thing that hee did is amplified by the end or impulsive cause.

So wee have joy set before us, Rom. 8.18. 2 Cor. 4.17. Act. 5.41. This joy was the everlasting glory hee should have in his owne person, and in his body the Church, which by his sufferings should be assumed into heaven to him.

Endured the Crosse. Though it were a cruell death. 1. It was long, he was many houres a dying on the Crosse. 2. It was ignomi∣nious, betweene two Thieves. 3. It was cursed, Gal. 3.13.

Christ suffered foure kindes of wayes. 1. Libenter, for the joy. 2. Graviter, the Crosse. 3. Turpiter, shame. 4. Vtiliter, sitteth at the right hand of the Throne of God.

And despised the shame. To endure was much: but this was much greater. Shame goes to the heart of many. Christ despised it: hee regarded it not.

The Shame of our Saviour was wonderfull great: being Lord of all, he took on him the forme of a servant. Is it not a shame for a King to be in a beggars weede? his supposed Father was a Carpenter, his Mother a poore woman, brought to bed in a stable, hee had not an hole to hide his head in, he was spit on, blindfolded, buffeted, mock∣ed by Herod and his Souldiers, pittifully whipped. Loe here is the man! derided in a manner of all, when he hung on the Crosse. Yet Christ counted all this nothing in regard of the joy. Christ will not be ashamed of us, when he comes in glory with his holy Angels.

What fruit hath hee by it? what is his reward? he sits at the right hand of the Throne of God, Hebr. 1.3.8, 1.

If a man have an excellent runner, before him; the sight of him, will make him to run more couragiously: why should not I run on as well as he? Alexander would run, if he might have Kings to run withall. Therefore here he propounds a notable example to us.

We may looke to the Patriarckes before and after the floud: to Enoch, Noah, Abraham, Isaac, &c. to David and all the Prophets, to the blessed Virgin Mary and the Holy Apostles: but especially wee must look to Christ: he is exemplar exemplarium: he ran without sin, all others with sinne: he ranne and never took a fall, all the rest fell at one time or another. Therefore let our eye be chiefely on him. To whom should the servant looke, rather than to his Lord and Ma∣ster? The Souldier rather than to his Captaine? The Wife, rather than to her Husband? Christ is our Captaine, Head and Husband,* 1.392 our forerunner into heaven: therfore let us in this race looke to him. As Abimelech said to his followers, as yee see mee doe, make hast and doe the like: so sayes Christ to us, as yee see me run, so run yee. I have run through thicke and thinne, prosperity and adversity, good re∣port and evill, death and life: so doe yee.

How did CHRIST runne?

Who was so handled as Christ was? yet for the joy set before him he endured all,* 1.393 and ran on to the very end. So let us doe. Our crosses may be great: but our joy shall be farre greater. The afflictions of this life are not worthy of the glory which shall be shewed to us: they are but a flea biting in respect of the joyes we shall have.* 1.394 Our light affliction which is but for a moment causeth unto us a farre more excellent, and an eternall weight of glory. This is it which bred such courage and con∣stancy in the holy Martyrs, for the joy that was set before them: they were sawen in pieces, stoned, racked, put to the sword, broyled a∣live on hot Grydyrons. The consideration of this hony did swee∣ten all their afflictions. This made Bishop Ridley to say to Latimer, come my brother, though we have an hard breakefast, yet wee shall have a comfortable dinner. So let this joy hearten us all. A Merchant and Marrinour endures many stormes and tempests for the haven that is set before them: a Souldiar endures the heate of the battell for the spoile: a sicke man endures better pills and potions, yea cutting, for the health set before him: and let us endure all calamities, sicknesse, poverty, banishment, imprisonment, death of friends and Children, losse of goods and of life, for the un∣speakeable joy set before us: Such joyes, as neither eye hath seene, nor eare heard, neither ever entred into the heart of man to conceive.

Here our Saviour walked from towne to towne, preaching and working miracles: he sate weary on the well of Samaria; but now he sits at the right hand of God. Which is a signe of rest, and of his Ma∣jesty. Iudges sit, Kings sit.

And wee shall one day sit in heaven with him; that where I am, they also may be, Ioh. 17.24. We shall be in the same pallace of hea∣ven with him, though not at the right hand of God with him. The Noble men and Courtiers are in the Court, though they bee not so neere the King, as the Kings Son is: we shall be with the Lamb, aray∣ed in white robes, having palmes in our hands, and Crownes on our heads, &c. Christ endured much sorrow, but now he hath much glory: so shall it be with us: ye heard of the patience of Iob, and what end the Lord made. Affliction is sowre, but the end is sweete: we have a tragedy in this world, but wee shall have a Comedy in the world to come. Therefore let us run with patience and joy—There be two races, the De∣vills and Gods: as there be two wayes, the broad and narrow: if we run the devils race, in pride, covetousnesse, drunkennes, unclean∣nesse, the end of it will be wofull, wee shall bee tormented with the Devill and his Angels for ever: but if we run the race of God, looking to Iesus the author and finisher of our faith; the end shall be glorious and comfortable. Therefore let us all runne this race.

VERSE 3.

NOw followes the applying of the example. Where,

• 1. What we are to consider in Christ.
• 2. To what end: the matter of the consideration, and the end.

The thing to bee considered in Christ, is his patient bearing of evill tongues. Where,

• 1. His fortitude in bearing.
• 2. What it was.
• 3. How great.
• 4. Of whom.
• 5. Against whom.

Consider him: I need not name him, he hath beene pointed out to you with the finger already.

He might have called for fire from heaven to consume them: hee might have had many legions of Angels to destroy them: hee might have made their tongues to rot or swell in their heads, while they were a speaking, yet he endured them, and went away.

Such. Yours is nothing to it, such an unmatchable contradiction, the like is not to be found in the world againe.

Such contradiction: in word and deed too, Luk. 2.34. Acts 28.22.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Against himselfe.

The end: least yee bee wearyed, as travellours in their journey. And faynt—and loosed in your mindes, as they be whose joynts are loosed and so fall downe.

Never was there any so ill spoken of, so much spoken against, that so little deserved it, as our Saviour Christ. Such as never was heard of, neither can enter into the heart of man; no griefe is like to my griefe, sayes the Church, Lam. 1.12. So no contradiction is like to Christs contradiction.

1. If wee respect the opprobrious speeches wherewith they laded him: all that could be devised: they upbraided him with his Father a Carpenter: by his brethren and sisters: by his Country, a Galilean, no good thing can come out of it: never a good bird in that nest. That was one of the least: they cast aspersions on his life, a bibber of wine, a friend of Publicans and sinners, a Samaritane; one that had a Di∣vell, a Magitian, that wrought by the Devill, a coosener, a deceiver, Matth. 27.63. a seditious man, a perverter of the people, a rebell, that denyed to pay tribute to Caesar, a mad man, Mark. 3.21. a Sabbath breaker, because he healed on the Sabbath day, a blasphemer, that intituled himselfe the Son of God. All that could be imagined, Luk. 2.34.

2. If wee respect the manner how they reviled him: with

mockes, taunts, nodding of the head, spitting on him. They blindfol∣ded him, they smote him, and then they said, prophesie ô Christ, who it is that smiteth thee. The manner was most ignominious.

3. If we respect the generality of the persons, that spake against him. All of all degrees did whet their tongues against him. Herod, Pilat, the Pharisees, the Sadduces, the rulers of the Church, his kinse∣men, Ioh. 7.3. The Thieves that were crucified with him, both at the first, though one repented; the Souldiers, the skumme of the Country. The whole people cryed with one voyce, away with him: no King but Caesar.

4. What was hee against whom they threw the dirt of these vile and malignant speeches? Separate from sinners: in whom the most sharpe sighted Eagle of them all could not finde one spot of sinne. Which of you can rebuke mee of sinne? Hee did good to the whole Country, healed all diseases for nothing, hee preached the glad tydings of the Gospell; yet thus they rewarded him. He is the Butt at which they shoote their poysonfull arrowes.

Consider him. David is worthy the considering, how patiently did hee beate Shimei? hee shewed himselfe more valiant in that, sayes S^t. Chrysostome, then in cutting off Goliahs Head. But that is no∣thing to this: he bore one Shimei; Christ bore many Shimeis. David was a sinner; Christ was none: yet he endured the speaking against of sinners. Let us consider him. Let him be in the mindes and memo∣ries of us all: when wee are ill spoken of, let us consider Christ.

It was hard to be endured, yet he endured it. Neither was it pati∣ence perforce; he might have curbed them, if he had listed: he might have caused their tongues to have beene eaten up with wormes, as Nestorius was.

Hee might have made them to drop out of their heads: hee might have called for a thunderbolt from heaven to strike them starke dead: he could have made the earth to have opened her mouth and swallowed them up quicke, as he did Core, that spake against Moses: yet he would not: he endured all.

We thinke much to bee ill spoken of: and I pray you what are we, in comparison of Christ? Was the Creator ill spoken of, and shall the Creatures stomacke it? did the Potter endure ill speeches, and shall not the Pots? did hee that knew no sinne, and shall not we that are full of sinne? did the LORD and Master, and shall not wee the servants? What? are wee greater than Christ? my Lord Ioab, said Vriah, lyes abroad in the field, and shall I goe to my house? So the Lord Christ passed the pikes of ill tongues,* 1.395 and shall we think to be freed from them?

There bee three things, that may comfort us against evill tongues.

1. The consideration of Gods providence in all things. God carries a stroake in it: It is the Lord, said Eli, let him doe what seemeth him good. It may bee God hath bidden him to curse David, said that re∣gall Prophet; that stayed his hand: their tongues move against us,

but it may bee God moves us, or suffers it so to be; either to try us withall, or to humble us for one thing or other.

2 The Testimony of thine owne conscience: if that accuse thee, weepe: if that excuse thee, laugh: that which they speake, is either true or false: if in be true, mourne for it, and amend it; if it be false, rejoyce in it, Matth. 5.11.

3 Christs example must be never out of minde. An ancient Fa∣ther professeth of himselfe, that when hee remembred that prayer of Christs, he could not find in his heart to be revenged of any. It was as a bridle to restraine him from revenge: So, as oft as we thinke on these words, consider him, that endured such speaking against of sinners; let them be a Bull-warke to us against evill tongues. Did he that was no sinner endure? and shall not we that be sinners endure ill speeches? There is none that can challenge a priviledge from ill tongues. Kings themselves are faine to swallow up many an ill word.

The persecution of the tongue,* 1.396 is a grievous persecution to ten∣der hearts, more grievous than that of the hand. Mocks and taunts goe to the heart of men, and discourage many. In all these let us consider our Saviour Christ, that endured such contradiction of sinners: he had a loade of contumelious speeches lay'd on him; yet he endured them. Let Christs enduring make us to endure, and let them not hin∣der us in the race of Christianity.

Let us take heed we be not accessary to his persecution. Some there be, that are never well, but when they be speaking ill of others. Their mouthes are like Mils that cannot grinde without foule wa∣ter. A dangerous Plurisy! it were well that they were let bloud of that vaine.

Come, say they, Let us smite Ieremie with the tongue. Let us keep our hands off, but let us lay on loade with our tongues. This they thinke they may lawfully doe. Our tongues are our owne,* 1.397 who shall controll us? Nay, they be not your owne, 1 Cor. 6.19. Of every idle word ye must give an account: much more of every rayling and back-byting word. The tongue is an unruly evill: but labour to rule it. As we sit at Table, by the Chimney side, let us not speak ill, but sound forth the praises of GOD, for CHRIST's comming into the world. S. Iames sets two brands on him, 1. He is a Coosener; whom doth hee deceive? not another, but himselfe.* 1.398 2. His religion is vaine; he may thinke highly of himselfe; yet he is a vaine man.

Some take a liberty to themselves to speake ill of those that be not as they are, so holy, so religious as they: thou shouldest rather pray for them, than speak ill of them. Acts 26.29. S. Paul wished that Agryppa, and all that were then present, were he was: but he did not raile on them; no more must we. If defects be in any, pray for the supply of them, but speake not ill of them behinde their backs. Let us remember, that in sinning against the brethren, we sin against Christ: let not one member persecute another: let Ismael doe it, but let not Isaac doe it.

Let us all arme our selves against malevolent tongues: let us

never dreame to live without ill words.* 1.399 Nay, S. Luke sayes, Woe be to you, when all men speake well of you. Let us alwayes remember this Item of the Holy Ghost, Consider him that endured such speaking against of sinners: that his example may be as Aqua-vitae, to keepe us from fainting.

VERSE 4.

NOw followes the second argument, which is taken from a defect in their former affliction. We have endured many things already. Heb. 10.32. Why doest thou speake to us of enduring more? I but ye have not come to the last stroake: yee have lost your goods, but not your lives for Christ and his Gospell as many have done, and you peradventure may doe hereafter. As Christ hath shed his bloud for you: so must you bee content to doe the like for him, if he call you to it, Matth. 23.35.

Vnto bloud; that is, unto death. Such a one seekes my bloud; that is, my life: Bloud-sucker. His bloud be on as and our children; that is, let us be answerable for his death. It is so called, because in a violent death there is an effusion of bloud.

We must never thinke we have resisted enough, to our dying-day, Phil. 3.13. Striving against sin. Some interpret it, against the sin of the persequutors, labouring by threatnings and promises to draw you from Christ.

Rather against sinne in yourselves, which is as Cable-rope to pull afflictions on you. Though God impose them on you, or suffer them to befall you for his Gospell.

There be Cutters sad Hacksters, desperate Ruffians, that will resist to bloud: they will challenge one another into the field, and it may be, see the heart-bloud one of another: but this is in the De∣vils cause, not in Christs cause. Let us resist in the defence of Christ and his Gospell, to the bloud. Christ hath shed his bloud for us, and shall not we shed ours for him? Many of the Heathen have given their bloud for their Countrey, and shall not wee give it for Christ and the Church, for the confirmation of it in the faith of Christ? Though we have stood out a long time in Christs quarrell, resisting the enemies of the Gospell, yet let us not set downe our staffe. Let us never think wee have resisted enough, till wee have resisted to bloud.

Christ gave us our bloud: Christ redeemed our bloud: Christ hath prepared heaven for us that be flesh and bloud: therefore it cannot be spent better than in his service.

But as for us, we yeeld our selves Captives to sin: we throw downe the bucklers, and suffer him to over-master us, there is no striving against sin. We strive one with another; every Towne is full or unneighbourly strifes, and unbrotherly contentions. We strive not against sin. Sin is the greatest enemie that we have: it will cut the throat of our soule, and banish us out of heaven; therefore

let us strive against it. Leave striving one with another, and let us all strive against sinne. We shall never bee Martyrs if we doe it not: for they that will not lay downe their sins for Christ, will never lay downe their lives for Christ.

How must we strive against sin?

1 By prayer, 2 Cor. 12.8. For this thing, I be sought the Lord thrice, that it might depart from me. Let us pray against anger, pride, uncleannesse, covetousnesse, continually.* 1.400

2 By Scripture. If we be inticed to idolatry, let us fight against it with the sword of the Spirit, as Christ did, saying, Thou shalt wor∣ship the Lord thy God, and him onely shalt thou serve. If we be provo∣ked to adultery, let us say: Whoremongers and Adulterers GOD will judge.

3 By the substracting of the nourishment of that sin. Let us strive against lust and uncleannesse, by a sober and temperate life. The very Heathen could say, Sine cerere & Baccho friget Venus. Eate and drinke sparingly, and the fire of lust will be quenched. Let us strive against drunkennesse, by not comming at Ale-houses, by not looking on the Wine, when it smileth in the glasse.

4 By imbracing the contrary vertue. Instead of Pride, let us imbrace Humility; instead of Covetousnesse, Liberality; of Vn∣cleannesse, Chastity, &c.

VERSE 5.

THE profitable vse of afflictions is grounded on a testimony of sacred Scripture. Where, 1. An allegation of the testi∣mony, Verse 5.6. 2. An application of it. In the allega∣tion, 1. The manner how it is alleaged. 2. The matter of the testimony alleaged. The Physitions prescript, and the reason of it, Verse 6.

It seemes that it should rather be an Interrogation, which is more forcible and frequent in the writings of the Apostle. Have ye forgotten? Have yee suffered such a sweet sentence to slip out of your mindes?

Some interpret it, exhortation: but the word consolation is com∣fortable, & suitable to the place, as the word children doth import.

What consolation? not that which is dumbe, but speaketh, by the way of a kinde, reasoning and loving disputation.

Not onely to them of the Old Testament; but to you also of the New.

And how doth it speake? not, as to servants, but as to children.

1 We are ready to forget good things, those that be most joyful and comfortable to us: our memories are as Iron Chests for bad things, they will keepe them fast enough. We will remember inju∣ries seven yeeres after: we will remember that which we have heard at a Play and interlude many yeeres together, and talke of it. If we have read a thing in a wanton and lascivious Booke, wee will re∣member it:

But as for the sacred Scriptures, the pastures of our soules, we quickly forget them: yea, even those things that serve most for our comfort. Though we forget spurs, yet me thinkes wee should not forget comfits; though we forget those Scriptures that spur us on to goodnesse, yet we should not forget them that may comfort us in our calamities. Yet, sayes he, ye have forgotten the consolation. Lit∣tle children will hardly forget sweet things, plums, sugar, &c. yet we forget the sweetest junkates that bee in GOD's Apothecaries shop. Let us rub our memories and call them to minde, to the ever∣lasting comfort of us all.

2 The Papists will not be judged by the Scripture, because it is mute and cannot speake. Iudex est lex loquens. The Scripture can∣not speake, therefore unfit to be a Iudge. Yet here ye see the Scrip∣ture speaketh. So Iohn 5.39.7.42.19.37. and not that alone, but God speaketh by it. Heb. 3.7. Luke 1.70. Therefore it may well be Iudge of all Controversies.

3 The Scriptures speake generally unto all: not to them alone that were alive at the first writing and publishing of it, but it speak∣eth to al posterities to the end of the world, Rom. 15.4. Marke 13.37. The Lawes appertaine to the whole Nation: so doe the Scriptures to the whole Church. Therefore let us not say of any place in the Old or New Testament, this belongs not to me.

4 It speakes to the wicked, as to servants: they shall quake at it, whether they will or no: as Foelix trembled at S. Paul's speech: but it speaketh to the godly, as to children: therefore we should reve∣rently attend to the voice of our Father, &c. speaking in it.

Then comes the testimony it selfe; which hath two branches: an exhortation, and a reason of it.

In the exhortation, a double counsell is prescribed to us. 1. That we should not despise GOD's corrections. 2. That we should not be discouraged by them. Hee speakes to us, as a Father. Not my servant, but my Sonne. Despise not: according to the Hebrew, cast it not away: according to the Greeke, set not light: which is all one. For that which we care not for, we hurle away.

The fatherly chastening: as a father chastiseth his children.

For he it is that chasteneth us, whatsoever the rod or instrument be, which he useth. Sometimes he chasteneth us by the Devill, as he did Iob: sometimes by creatures, fire and water, by men of our owne mold, yet alwayes the LORD chasteneth us. The Phili∣stims had killed Eli his two sons, and taken away the Arke: yet Eli said, it is the Lord: The Sabeans and Chaldeans tooke away Iob's cattell: yet Iob sayes, the Lord hath taken away.

Afflictions come not by chance or fortune, 1 Sam. 6.9. but by the providence of God. Therefore let us not despise, but accept with meeknesse Gods chastenings.

2 We must not faint under the burthen of afflictions, imposed on us by GOD. How ready are we to breake forth into passionate and desperate speeches? Never was any so tormented as I am. If

GOD loved me, he would not thus afflict me. Oh this is greater than I can beare!

We have much Aquavitae to keep us from fainting. 1. The in∣ward comfort of the Spirit, which in all afflictions cryeth in our hearts, Abba, Father. 2. The consolation of Scripture, GODS Apothecary shop, from whence we may have medicines against all griefes whatsoever. 3. The reco••dation of the mercy of God, that will not suffer us to be tempted above that which we are able to beare.

4 The cogitation of that heavenly company that draweth in he yoke of afflictions with us. If we did beare the burthen alone, we might faint: but we have many to beare it with us.

5 The sweet end afflictions. Ye have heard of the patience of Iob, and what end the Lord made. Our light affliction, which is but for a moment, causeth unto us an eternall weight of glory; therefore faint not.

VERSE 6.

THE reason is double; 1. These chastisements are a token of GOD's love: therefore let us not despise them.

2 They are a token of our salvation, which is an effect of the love of GOD: he receiveth; that is, into his Kingdome.

May we certainely conclude, that God loves all he chastens? I surely. He may punish the wicked, as a Iudge doth Malefactors: but chastises onely his children whom he loves. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He punished Pharaoh and the Egyptians, with frogs,* 1.401 lice, and other plagues: but he chastises onely those whom he lo∣veth. A bad man may have his house burnt; so may a good man. The one the Lord punishes, the other he chastens. A bad man may be grievously sick; so may a good man; the one God punishes, the other he chastens.

How may we discerne betweene punishments and chastisements?

1 The one is inflicted in mercy: the other in fury. Correct me, O Lord, yet not in thy fury.

2 The one waxe worse, they fret and fume, blaspheme, fight against God, continue still in their sins, and obstinately resist God to the end, as Cain and others did.

3 The one are crushed by their afflictions; they are as Gods ham∣mers to crush them in peeces: the other are amended by their affli∣ctions. They say with David, It is good for me that I have beene af∣flicted. Their afflictions makes them hurle away their sins;* 1.402 drunk∣ennesse, pride, covetousnesse, uncleannesse, &c. The one are better, the other worse after their afflictions. Whom he loveth: he whom thou lovest is sick, said Martha to our Saviour, meaning Lazarus. And scourgeth: if a rod will not serve the turne, hee takes a whip, Marke 5.29. That woman had a whip. If a lesser affliction will not

draw us to him, and pull us out of our sinnes, hee sends a greater.

Whom he receiveth: into his love and favour in this life, and in∣to his kingdome, in the life to come. Afflictions are as Gods tooles, that make us fit stones for the heavenly Ierusalem.

Wee have had a text of Scripture out of the Old Testament, which spake to us lovingly, as to children. Now S. Paul makes a Commentary of it, inducing us to a patient suffering of Gods corre∣ctions by three forcible arguments. 1 From the necessity of corre∣ction. 2. From the excellency of the person that correcteth us, Vers. 9.10. Set forth by a comparison. 1. What these Fathers be to us. 2. What they doe to us. 3. From the fruit of correction. V. 11. 1. What it is for the present. 2. What it will be in the time to come.

VERSE 7.

THE necessity of correction is set forth, 1. Affirmatively, then Negatively: affirmatively, shewing what commodi∣ty we shall reape, if we receive correction; negatively, decla∣ring the in commodity of not receiving it, 8.

Not onely if ye take it, but endure it, so long as your heavenly Father shall strike. A childe must not limit his Father; so many stripes shalt thou give me, and no more: he must referre himselfe to the wisdome and discretion of his Father: so must wee endure whatsoever our Heavenly Father shall impose on us: though it be a sharpe and a long chastening, we must endure it. We read of a wo∣man that had an issue of bloud twelve yeeres, and had spent all on the Physitians.* 1.403 Wee reade of another woman, that was bound by Sa∣than eighteene yeeres: and of a man diseased in his feet thirty eight yeeres: yet they endured it: so must we doe, though it be hard for flesh and bloud. If we have an ague a weeke, a moneth, a quarter, a whole yeere, we must endure it. If it continue three, sixe, tenne yeeres, wee must endure it. Iob lost seven thousand Sheepe, three thousand Camels, five hundred yoke of Oxen, yet he endured it; he was deprived of seven Sons, and three Daughters at a clap: yet he endured it: his owne body was full of boyles, from the Crowne of his head, to the soales of his feet, hee sate scraping himselfe in ashes, yet he endured it; his wife provoked him to shorten his paine, to curse GOD and dye, yet he would not, he still endured it. Thou speakest like a foolish woman, &c. He was an Adamant against all af∣flictions; so must we be, we must endure all.

There be two reasons to excite us to it, both set downe by S. Paul, 1 Cor 10.13. 1. No temptation happens to us, but that which is incident to men. Other men have endured as much as we. The Pa∣triarchs, the Prophets, the Apostles, yea, Christ himselfe. We are not alone: there are many thousands that draw with us in the yoke. Yea, Christ himselfe suffers with us. Saul, Saul, why persecutest thou me? therefore let us endure it.

2 God is faithfull, and will not suffer us to bee tempted above that which wee are able: he knowes whereof we be made: he is as loath to afflict us as we are to be afflicted:* 1.404 he doth not willingly punish the children of men. It goes to the heart of a tender Father to beate his childe: the water stands in his eyes, it grieves him to doe it. So is it with our Heavenly Father: hee is full of pitty and compassion: therefore let us endure his chastening, how bitter soever it seemes to bee.

If we do, then God offers himselfe to us as unto sons: you are my sons, I will acknowledge you for mine: now ye are my sons: now I will be your Father.

No son but will deserve it at one time or another, though he be never so good a childe. For children will forget themselves: and our bloud is soone stirred: even so the best of Gods children will de∣serve it. In many things we sin all: the just falleth seven times a day: and God in justice must strike, though not in fury as we doe.

Which he proveth by a common custome among men: if they be not carried more by affection, than judgement, they will doe it: Oftentimes good fathers forget themselves in it, and become fooles: but ordinarily, what son is there whom the Father chasteneth not? No son but the Father chasteneth him: so no good man or woman,* 1.405 but must be chastened by GOD.

VERSE. 8.

2 THE necessity of correction is set forth negatively: which is amplified by the generality of it.

All. Before the Law, under the Law, after the Law.

Are partakers. Some one way, some another; some in one mea∣sure, some in another: some in soule, some in body, name, goods. Some have a long sicknesse, some a short.

Is there any that never had Febriculam?

Bastards: spurius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 semen: nothus, quasi, ignotus. Iud. 11.1. It is an ignominious thing to be a bastard. Bastards are despised by all: many brands of infamy are set on them by the Law.

1 A Bastard properly is not a son. Abraham was Pater, when he had Ishmael: but not filii Pater, till he had Isaac.* 1.406 So that he cannot inherit his Fathers lands, unlesse he be made legitimate by act of Parliament.

2 A bastard may be advanced to no Office in Church or Com∣mon-wealth, without speciall license, favour and dispensation.

If we be without correction, we are bastards. Seest thou a man that hath no crosse in himselfe, wife, children, cattell, his little fin∣ger doth never so much as ake? thou mayest safely say, yonder goes a bastard: he is none of Gods childe, Iob 21.9. Psal. 73.4.

Here we see the lot of all Gods children; not one is exempted. The Grammarians say, From this generall rule are excepted these that follow. Here we have a rule in Divinity, that admits no exception. All are partakers of correction: all that will live godly in Christ Iesus, must suffer persecution. There is not any one that can claime a pri∣viledge. This is Christs cup, and we must all drinke of it: hee hath begun in it, and we must all pledge him. If thou beest Gods childe, thou must be corrected. Whatsoever thy place bee in the world, whether thou beest Magistrat, or Subject, Minister, or people, high or low, rich, or poore: yea Kings themselves have their afflictions.

Mariage is a sweet state: the best Wine that ever was, was at a Mariage, even Wine of CHRIST's owne making: yet maried folkes must looke for their afflictions. This Rose hath many prick∣ing thornes about it: bona vincula: nuptiarum, sayes S. Ambrose, de Virg. l. 3. sed tamen vincula: bonum conjugium; sed tamen à jugo tra∣ctum: nubit & plorat: parturit & agrotat, de Virg. l. 1. Such (sayes S. Paul) shall have troubles in the flesh.* 1.407 Sometimes the wife hath a churlish Husband, as Abigail had of Nabal. Somtimes the Husband hath a crosse Wife, as Iob had of his. Sometimes they have both untoward children, as Isaac and Rebekah had, that made them weary of their lives. We must looke for our afflictions in all conditions. If we be not Bastards, but Sonnes, we cannot be without correction. Let us intreat the LORD to give us faith, wisdome and patience, religiously to beare all his fatherly chastisements, in this life, that wee may have the inheritance of children in his eternall kingdome in the life to come.

Now follow two other arguments. 1. From the lesse to the greater, 9, 10. 2. From the event and end of afflictions, Verse 11.

The first argument is, 1. Propounded. 2. Enforced, Verse 10. it is propounded. 1. Quoad terrestrem. 2. Quoad coelestem patrem.

1. If wee have quietly endured the chastisements of our earthly Fa∣thers, then much more should wee endure the castigations of our heavenly Father.

But wee have quietly endured the chastisements of our earthly Fa∣thers, Ergo.

The assumption is set downe, Verse 9.

Then the force of the consequence is urged, Verse 10.

VERSE 9.

FVrthermore. Besides the consolation out of the Scripture, even reason may move us to it.

Of our flesh: the flesh is put for the body, because it chiefe∣ly consisteth of flesh, 1 Cor. 5.5. flesh and spirit are opposite.

Which corrected us: when wee were Children 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Prov. 13.24.

And we did not only take it patiently at their hands, but wee re∣verenced them, stood in awe of them, were more loath to displease them: revereri est cum timore honorem impendere.

Commonly those Parents are most reverenced of their Children, that have wisely and orderly corrected them: they that have layd the reynes on their neckes and suffered them to goe without correcti∣on, are most despised and contemned of their Children afterwards. Adonijah whom David would not displease, displeased David after∣wards.

Hee doth not say, the mothers of our bodies: they for the most part cocker their Children, seldome or never correct them in wise∣dome and discretion: but, Fathers. The Fathers are the greater cor∣rectours. Shall wee not much rather subject our selves quietly to his castigations?

Father of Spirits: From whom wee have the more principall part, which is the soule or spirit.

We have our bodies also from him: Thou hast fashioned me beneath, in my mothers belly. Yet these mediately by the seed of our Parents: our spirits wee have immediately from God, Num. 16.22.27, 16. Zac. 12.1. Arist. l. 2. de gener. animal. c. 3. sayes, that the soule comes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 extrinsecus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: one God did not make the soule, and another the body, as the Manichees said.

He is the Father of our spirits, ratione adoptionis, regenerationis, sal∣vationis: but here ratione creationis.

There is no comparison betweene these two Fathers:

1. These are Fathers of one family: of him is named the whole family, Eph. 3.15.

2. The name of earthly fathers are drowned in him, Matth. 23.9.

Children have no wit, wisdome, or experience: therefore they submit themselves to their Fathers: no more have we, but from our heavenly Father. Therefore let us subject our selves unto him. Children are subject to many inordinate affections, which makes them the more quietly to yeeld to the ordering of their Parents: so are wee.

This is amplified by the benefit we reape by it, and live. Name∣ly in his eternall kingdome, being fitted for it by afflictions.

Though we submit our selves to the chastisements of our earthly

Fathers, wee cannot but live a while in this miserable world: if wee beare his chastisements, wee shall live for ever: therefore let us doe it.

Soules are not a parcell of the Substance of God, but created of God, not traduced by the seede of our Parents, Eccles. 12. Verse 7. Genesis 2.7. and 23. As the first mans soule came: so doe all others.

2. If they proceed from mortall seede, they must be mortall and perish with the body Saint Augustine hath foure excellent bookes of it, to Barnabas, Petrus proselyt. to Vincentius, Victor.

3. It comes either of the body of our Parents, or of their soule: if from the body, it is mortall, as that is; if from the soule, then ei∣ther the Father conveieth his soule to his Sonne, and hath none left himselfe, or a part of his soule: then the soule should be partible, which a spirit is not.

Object. Gen. 46.26. Exod. 1.5.

There, soules is put for persons.

Object. Hebr. 7.9. Levi was in Abrahams loynes in respect of his body and soule too. Christ only in respect of his body.

But Christ in this place is comprehended under Melchizedec, not under Abraham. Levi was there, in respect of father and mother too: Christ only in respect of his mother.

Object. Then GOD should worke with fornicators and adul∣terers.

Sol. In the act of generation, which is naturall: not in the sin and violation of his Law. A man steales seede, and sowes his ground with it; God sends him a good harvest: yet God worketh not with his stealing.

When it is infused, and how, is scrupulous.

The soule is good, when it is infused by God: it is infected by the conjunction of it with the body: As good wine put into a bad vessell: A cleane man is infected, if he come among Leapers.

VERSE 10.

HEre he shewes the equity of the consequent, by three dis∣similitudes betweene our earthly and heavenly Father.

1. They chastened us for a few dayes, whyle we were Chil∣dren, during the time of our nonage: when we come to mans estate, they leave us to our selves, they carry no longer such a strict hand over us, as before: Whereas the father of spirits hath a continuall care over us, and holds us under his fatherly rod all the dayes of our lives. Therefore we must never exempt our selves from his Cha∣stisements.

2. They doe it according to their owne pleasure, which oftentimes is corrupt, they erre in judgement and affection too. Sometimes

they correct for that they should not, and leave that uncorrected, which deserves correction: oftentimes they correct in anger and fu∣ry, doing that they repent of afterwards: but Gods pleasure is al∣wayes good: hee is most wise, and knowes how to correct: hee is not passionate and affectionate, as these fathers are.

3. They in chastening us, oftentimes respect their owne ease and quietnesse, their owne credite, and commodity more than ours: or if they correct us for our profit, yet it is but for a temporall profit, that we runne not into outrages in the world, that we may lead a ci∣vill honest life among men: that is the marke most Parents aime at: Whereas the Father of spirits chasteneth us for our profit, he himselfe standeth not in neede of us: not only to make us civill men, secun∣dum moralem quandam honestatem, but that we might be partakers of his holinesse: that we might be holy in soule and body in this life, and Citizens of the holy Hierusalem in the life to come.

Peace, ease, health, wealth, worldly prosperity through the corruption of our nature and the malice of Satan, makes us unholy. Noah continued an holy man all the time of the floud, when he was shut up in the Arke and tossed with the waters: he no sooner came to the dry ground and planted a vineyard, but in some sort became unholy, being overtaken with wine. We read of no filthinesse that David committed, while he was persecuted by Saul: when he came to his kingdome, and had peace from all his enemies, then he fell in∣to adultery. When a man hath his health, and when hee is of a strong and lusty constitution of body, he runs at randome, seldome or never thinkes on God, not with such zeale and sincerity, as hee ought to doe: on the other side, it is adversity that through Gods goodnesse makes us holy men. Hezekiah, was better in his sicknesse, than in his health. Manasses chaines were a meanes to rid him of the chaines of sin: when he was the King of Babels prisoner, he became the Lords free man. Davids long and tedious sicknesse, there being no rest in his bones because of his sin, did him much good: it made him to say, it is good for me, that I was afflicted. The sicknesse of the bo∣dy engendreth the health of the soule: perijssemus, nisi perijssemus, said Themistocles to his Wife and Children, when they were bani∣shed, and found extraordinary favour at the hands of strangers. So wee may say; if our outward man had not perished by sicknesse, our inner man had perished. In the time of health, we are Martha's, car∣ryed away too much with the world. Sicknesse makes us Maries, to meditate more upon heavenly matters: that causes us to pray, and that with teares, to turne our faces to the wall, and take a farewell of the world, as Hezekiah did: to call our sins to remembrance, as 1 Reg. 17.18.

Therefore let us beare the chastisements of our wise and loving Father, that we may be partakers of his holinesse in this life, and of the holy Hierusalem in the life to come.

VERSE 11.

THe event and issue of afflictions is amplified by a compari∣son of the times.

1. He shewes the present asperity of afflictions: then the future utility.

No Child takes pleasure in correction: for the time it is irkesome and unpleasant: but when he comes to yeeres of discretion, he pray∣ses God for it, that he was not permitted to live as he listed, but was kept within the bounds of piety. So Gods chastisements are not joy∣ous for the time,* 1.408 to the flesh, though the spirit then rejoyceth, as some have clapt their hands for joy in the flames of fire: yet to the flesh no affliction is comfortable: sicknes, imprisonment, banishment, death is not joyous. Children cry out, ô good Master! good Father! So wee cry out for paine, Oh my head, my backe, &c. Oh good Iesu— Afterwards, when the paine is removed, the heart purged, and they feele the comforts of the spirit, It yeeldeth the peaceable fruit of righ∣teousnesse: Of an holy and righteous life lead in the feare of God: it breeds quietnesse of conscience, the peace that passeth all under∣standing.

It procures eternall rest and quietnesse in heaven, where wee shall be free from all calamities, 2 Cor. 4. pen.

The time of affliction is the seeds time, the harvest comes after∣ward: as hee said of vertue, amara radix, dulcis fructus, may most truly bee said of afflictions: the beginning is as bitter as gall or worme-wood; but the end shall bee sweeter than hony. A sicke man will drinke bitter potions for health: a Merchant will endure stormes and tempests for wealth.* 1.409 A woman endures great paine and sore travell, for the joy of a man Child.

A Husbandman will sow in winter, that hee may reape in har∣vest: so let us be willing to sow in teares in this life of affliction: that we may reape in joy in the life of rest and quietnesse.

This fruit is amplified by a description of the persons to whom it brings this fruit: non castigatis, sed exercitatis: by them we are ex∣ercised to all goodnesse.

God rewards us opportunè, afterwards: abundè, fruit: integrè, of righteousnesse: juste, to them that be exercised.

One action makes not an exercise: he is not a Souldier that hath fought once: a wrastler, that hath wrastled once; a Marrinour, that hath sayled once: habitus acquiritur crebris actionibus. So hee is not exercised with afflictions, that hath beene once afflicted. We must be exercised by many chastisements: through many tribulations we must enter into the kingdome of God. God will exercise us dayly. The body that wanteth exercise is corrupt, and if we be not exercised with afflictions, we shall grow naught.

There are two exercises for the faithfull: the Scripture, Hebr. 3.14. and affliction. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sayes Saint Chrysost. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: exercise makes a man valiant and invincible. He that is not used to running, cannot run well: use makes perfectnes.

This might mitigate the paine of affliction: it is but an exercise that God useth for our good.

In all afflictions, let us not look so much on the time present, as on the time to come. All our comfort is in this word afterwards.

The cutting and lanching of a man; the putting of long tents in∣to the soare of a man is not joyous for the present: but when the dead flesh is taken out, the soare cured—the health that comes afterwards bringeth joy: eadem est ratio disciplinae, qua medicinae.

No apprentiseship for the time is very joyous: many of them work hard and fare hard, they have many a heavy blow, are weary of their lives, thinke every yeere two till they be out of their Ap∣prentiseship. The joy comes afterwards, when they be free men, when they set up for themselves: by Gods blessing, some prove Mayors, Aldermen, or the chiefe men in the towne where they have served.

No childbirth is joyous for the present: when a woman travaileth she hath sorrow; but when she is delivered of the child, she remembreth no more the anguish, for joy that a man is borne into the world. The seed time for the most part is not very joyous: the husbandman endures much cold and raine, and his seed for the present seemes to be lost: when harvest comes, then comes the joy. So the seed of righteousnesse is sowen in affliction in this life, the great joy shall be at the generall harvest, in the life to come:* 1.410 then all weeping and wayling shall bee cast out: then we shall not know what sicknesse meanes: then shall we have joyes that neither eye hath seene, nor eare heard, neither entred into the heart of man to conceive. Let this bee as sugar to sweeten af∣flictions to us, 2 Cor. 4. ult.

Now followes the conclusion of this point: wherein hee ex∣horteth them to courage, Ver. 12. to constancy, Ver. 13.

VERSE 12.

WHerefore: seeing the profit of affliction is so great, lift up the hands. Manus sunt organa, organorum: they that be faint and of a feeble courage, hang down their hands and have weake knees. The knees sustaine the weight of the body:* 1.411 he would have them to take heart to them, to lift up their hands, and to strengthen their knees, that they may run the race set before them. Run∣ners stretch out their hands, legs and knees too. So must wee in this spirituall race.

VERSE 13.

STagger not, but goe firmely like stoute men: make straight steps: goe not awry: rectos gressus facimus, rectè credendo, con∣fitendo, patiendo.

Now yee halt, but ye are in the way; if yee looke not to it, ye may be carryed quite out of the way.

There is triplex obliquitas: In intellectu, affectu, actione.

The people in Elias time halted betweene two opinions, 1 Reg. 18.2.

So some of the Hebrewes began to halt betweene two Religions, Iudaisme and Christianisme. The false Apostles and persecu∣ting Iewes made them as it were to halt. The ceremoniall law, the Temple are of Gods institution: shall we forsake them, and believe in Christ crucified: they that bee Christians are hated of all the world, spoyled of their goods and lives too.

Wee will pause a little on the matter, wee will consider with our selves, whether it were best for us to be Christians or not. This halting hee would have removed, and wishes them to make straight steps, to goe on manfully in the profession of the Gospell, that no afflictions make them to halt.

As for us, GOD be thanked for it, we live not in the time of persecution, as the Hebrewes did: wee are not spoiled of our goods, cast into prison, constrained to flye our native Country, carryed to the stake to be burnt for the name of CHRIST: we have a Ver∣tuous and Religious King, that is a nursing Father to the Church: yet the chastisements of the Lord are ryfe among us, because wee are not bastards; but Sonnes. When the first borne were destroyed in Aegypt,* 1.412 there was not one house of the Aegyptians, but one dead in it. There is scant one house among us, but there is one sicke or afflicted in it. A man can travell almost into no Country, but hee shall finde a number sicke: sometimes the man and Wife, Children and servants downe at once. Neither are they of the worser sort, drun∣kards, adulterers, atheists, &c. but many of the better sort; good professours, sober, godly and religious men that are thus visited. Our heavenly father sees something amisse among us, which cau∣seth him to send forth his rods into so many places. The Church of Corinth was an excellent Church, yet S^t. Paul sayes; for this cause, namely a negligent and disorderly receiving of the Lords Supper, many are weake, sicke, and sleepe among you. The Lord sees us to bee rocked asleepe, in security, to bee negligent in prayer, reading of Scripture, comming to Church: he sees the heavenly Manna of his Word, the food of our soules to be loathed in all places, men waxe too nise and dainty in hearing: he sees the Sacraments not to be re∣garded, men make small reckoning of these seales of faith.

For these causes many are weake and sicke among us: yet let us not

faint under these afflictions. Let us lift up our hands that hang downe, &c. Let us consider who it is that striketh us: it is the LORD, said Eli, &c.

It is not an unlucky conjunction of Planets, they be not the dogge dayes which are the cause of these diseases: they are not simply to be imputed to the weather, or the time of the yeere. It is the Lord, that smiteth us, and let him doe what seemeth him good. Hee is our loving and mercifull Father in Christ Iesus, hee will lay no more on us then hee will enable us to beare, to our everlasting comfort in the end. We are chastned by the Lord, that wee should not bee condemned with the world. Hee suffers the wicked oftentimes to live in jollity: the rod of God is not upon them; they are not in trouble, as other men: but hee Schooles his owne Children, they shall seldome bee without some affliction or other, least they should bee drowned in the plea∣sures of the world. Therefore let us beare the chastisements of the LORD patiently for a short time, in this life, which is but a spanne long, that wee may live with our heavenly Father in the life to come.

Hitherto he hath given a precept touching our selves: how we our selves are with patience to runne the race set before us: quietly endu∣ring such chastisements, as our father imposeth. Now hee doth fur∣ther enjoyne us to bee as trumpets to waken others to it: that they may run together with us in the race of Christianity.

Where, 1. An admonition.

2. A reason for the enforcing of it, Verse 18.

In the admonition,

• 1. A generall propounding of it, Verse 14.
• 2. A particular unfolding of it.

In the generall propounding of it, 1. The vertues commended to us; peace and holinesse. Then the reason for the enforcing of them: of the latter especially.

VERSE 14.

HE doth not say, embrace peace when it comes to you, and offers her selfe to you: but though she runne away, follow her; lay hold on her, and bring her whether she will or no. We must seeke peace instanter, follow it: generaliter, with all: pru∣denter, in holinesse.

Not, with some, but all; not with your friends alone, but with your enemies too: not only with them of the same Religion, but with those that be of another Religion. Bee at peace with their per∣sons, though not with their vices, bee at peace with all, what in thee lieth: especially holinesse, that is of absolute necessity: bee not so greedy of peace, that yee should forget holinesse: holinesse of soule and body, 1 Thes. 4.3. 2 Cor. 7.1.

Hereunto he inviteth us, by the danger of the want of it: with∣out which no man: be he never so wise, learned, honourable: though he be a King, he cannot be saved without holinesse: shall see the Lord, in his blessed and glorious kingdome, in the life to come: as a Citi∣zen of the same kingdome.

Our Saviour was at peace with the Pharisees: hee went to many of their houses to dinner: hee was at peace with Caesar, though he were a persecutor of the Church, and payd tribute to him: and wee may be at peace with all men throughout the wide compasse of the world: with Atheists, drunkards, adulterers, &c. 1 Cor. 5.10.

Yet here two cautions are to be observed.

1. Wee must distinguish betweene peace, and familiarity: wee may bee at a generall peace, even with the enemies of God: but wee must not bee familiar with them. There is danger in that. All our delight must be on the Saints, that be on the earth: they must be our fa∣miliars.

2. Wee may bee at peace with the persons of all: but with the vices of none.

Bee at peace with a drunkard, but not with his drunkennesse: re∣prove that, shew thy dislike of that.

But we are so far from being at peace with all, as that wee are not at peace with our neighbours, with them that dwell in the same towne, and professe the same Religion with us: there is heart bur∣ning, envy and malice, strifes and contentions even among us: nay, some are so farre from being at peace with all men, as that they are at peace with no man: like Ishmael, whose hand was against every man.

Wee are so farre from following of peace, that wee will not ac∣cept of it, when it is offered. They seeke peace, and we refuse it. Such is our folly, wee had rather be following the Lawyers to our cost and smart, then to follow peace home to prevent Law.

Let us all bee followers of peace: let us follow it, let us seeke it by all meanes possible. The hunter followes the deere, though it run away: so let us doe peace, and lay hold on her whether shee will or no.

Peace is a singular thing. God is stiled the God of peace: he is not called the God of faith,* 1.413 &c. 2. Mat. 5.9. he doth not say, blessed are they that can talke gloriously of religion, but blessed are the peace makers: Why? for they shall be called the Children of God. They that be at peace are Gods Children: they that live in strifes and contention, are the Devils Children. The envious man sowed tares: hee it is that soweth the tares of discord and dissention. 3. Wee are members one of another: and shall we be at warre? Ioseph would not have his brethren to fall out by the way: We are brethren, and have one el∣der brother, which is Iesus Christ, shall we fall out one with another, and that upon every trifling occasion? It is a wonder to see what jarres there are betweene the professours of the Gospell, betweene neighbour and neighbour: scant two in a towne that love heartily and sincerely.

There be two especiall things that hinder peace: pride and co∣vetousnesse, Prov. 13.10. Pride is the Nurse of contention. There is I proud, and Thou proud: I stout, and Thou stout: none will bend, none will yeeld, as Abraham did, though he were better than us every kinde of way.

The second is Covetousnesse. We are so much wedded to the world, the valour of an halfe penny will make us to contend. Why rather suffer yee not wrong? If every man were content to put up a little wrong, what peace would there be in the Towne? how should it flourish, to the credit of the Gospell, and comfort of us all?

The second vertue is holinesse. It might be objected: if we fol∣low peace with all men, then we must bid holinesse adieu. For some will not be at peace with us, if we be holy. I, but if peace cannot be joyned with holinesse, away with it: doe not so follow peace, as that ye should let holinesse goe. Above all things, lay hold on holinesse.

Apoc. 1.7. They shall see him when he comes to judgement: but they shall not see him in his kingdome. Or if they see him, it shall be afar off, as the rich man in hell saw Lazarus: they shall not be partakers of his joy and glory.

Without learning, without variety of tongues, without riches, honour, beauty, men may see the Lord: but without holinesse none shall see him. By nature we are all unholy, comming of unholy pa∣rents: borne and conceived in sin: but we must be holy before we can goe to Heaven. 1 Cor. 6.9. Be ye holy as I am holy. The king∣dome of heaven is called the holy Ierusalem. No uncleane or unholy thing can enter into it. The Angels for their unholinesse were cast out of Heaven: and shall we thinke that GOD will take unholy men into heaven?

A great number scoffe at holinesse: O, yonder goes an holy man. Indeed if he be a whited Tombe and a painted Sepulchre; whose holi∣nesse for the most part consisteth in the laying open the unholinesse of others, he is worthy to be despised.

But except we be all holy, we shall never see heaven. Let us be holy first in heart, then in our eyes, tongues, hands, feet, and all the members of our body: being truly holy, we shall see the Lord, to our eternall comfort. Perfectly holy we cannot be in this world: there will alwayes be some drosse cleaving to the best golden Candle∣sticke: but let us be sincerely holy: and we shall triumph with Christ for ever.

VERSE 15.

THese two are particularly unfolded: 1. Peace, then holinesse, Verse 16. For the preservation of peace, they must take heed there be no Apostats nor backsliders among them. Aposta∣sie from true religion will breake the bond of Christian peace.

1 A Caveat for the performing of it. 2. A meanes for the ful∣filling of it. Watching one over another: playing the Bishops and Overseers one of another, Not 1 Pet. 4.15. busie-bodies in other mens matters.

Not onely that your selves fall not away; but as much as lyeth in you, that there be not one Apostata in the whole Church. It is a metaphor from Travellours that lagge behinde. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Saint Chrysostome.

By the grace of God in this place is not meant the everlasting love and favour of GOD, but the Doctrine of the Gospell, which he of his grace and goodnesse offereth to us, 2 Cor. 6.1. Let none revolt from the truth of the Gospell, but Continue in the grace of GOD.

As a remedy for the effecting of it, let no root of bitternesse, &c. Deut. 29.18. Any bitter root of Heresie, of false and erroneous Do∣ctrine (as appeareth in Deut.) Besides that, any bitter rootes of malice and envie, pride and ambition, covetousnesse, &c. All these will breed strifes and quarrells among you: therefore let them not spring up; beate them downe so soone as they arise.

He perswades them to keepe them from springing up, by two pernicious effects: the one hath relation to themselves; the other, to others.

Trouble you: as a multitude running upon you.

And by this meanes many shall be defiled: for whose perdition you must answer. One scabbed Sheepe infects an whole flocke. 2 Tim. 2.17. 1 Cor. 5.6. Iudas having fallen away from Christ, came howling to the Pharisees, and said, I have sinned in betraying innocent bloud. What is that to us, say they, looke thou to that. So though some round about us fall from the Gospell, to Popery, Atheisme, Brownisme, it never toucheth us, we are ready to say, What is that to us, am I my brothers keeper? I verily, according to our place and ability.

Let every one of us in that place wherin God hath set us, take heed, that no man fall away from the grace of God. Let us all as much as lyes in us, keepe them from falling: especially, let Pastors looke to their sheepe, and Householders to them of their owne houses.

If a fayre and beautifull Apple fall from thy Tree, thou art somewhat grieved at it: and shall it not grieve us to see Trees fall out of Gods Orchard?

Sinne, as ye see, is a bitter thing.

Sweet in the committing: bitter afterwards. It stingeth us after the committing of it, and makes us to weepe bitterly.

1 It is bitter in the conscience: when we come to a feeling of it, then our hearts smite us for it, as Davids did: then it sets us on the racke.

2 It is bitter in Gods judgements in this life. Adultery is bit∣ter when the pox comes, and other loathsome diseases.

3 It is bitter in the life to come, if not repented, when tormen∣ted in the lake burning with fire and brimstone. Therefore let it be de∣tested by us all. Let a man offer us wormewood: so soone as we taste of it, wee will spit it out of our mouthes. Sin is more bitter than wormewood: therefore away with it. Let us give no enter∣tainment to it.

It is a point of wisdome, Obstare principiis, & venienti occurrere morbo. We must nip sin in the head at the beginning. Though we cannot keepe it from being, yet let us keepe it from springing up: so soone as weeds grow in the Garden, a good Gardener plucks them up: so soone as diseases begin to grow on us, we send to the Phy∣sitian. So soone as there is an hole in the house, we mend it; even so, let us suffer no root of bitternesse, in the Spring, Summer, Autumne, Winter, to spring up among us; let us cut it downe immediately. Let not Popery spring up, Atheisme, Epicureisme, any Sect or Schisme among us: so soone as they put out their heads, let us chop them off: but such is our carelesse negligence and security; we suffer sinne to grow so farre, as that the weeds are higher than the corne among us. This will be required at our hands.

A wonder it is to see, how the branches of sin will spread them∣selves: their word is a Canker, Arianisme quickly inverted the whole world, totus mundus ingemuit se subito factum esse Arrianum. A little leaven leaveneth the whole lumpe: One scabbed Sheepe:— If there be one Sectary, it will make many Sectaries: one Drunkard, many Drunkards. Therefore let us prevent it betimes. Wee are loth that one man that hath the plague should come into the Town, left it run over the whole Towne. Sin is a dangerous plague-sore, it will infect many: yet we have no care to stop it; we suffer it to run on: but the soules of those many that through our negligence are defiled with it, shall be required at our hands. Therefore let us looke to it.

VERSE. 16.

THE other branch which is holinesse, is set forth by the con∣trary.

Holinesse is in the body, or in the minde: one for the se∣cond Table; another for the first. For the former: let there be no fornicatour; but possesse your Vessels in holinesse and honour, Eph. 5.3. We must not suffer others to bee fornicators. Prophanus; procul à phano; one that is farre from the Temple and Seate of GOD: that cares not for God, for religion, for the things promised by GOD. He prefers the trash of this world before the kingdome of heaven.

S. Chrys. expounds it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the threshold of an house: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, over the threshold of whose soule any bad thing may enter.

He doth illustrate it by one example, which may be instar om∣nium; whom he brings on the stage as a Glasse, for all to looke in.

In whom consider, 1. His prophane fact. 2. The punishment of it, Vers. 17. He made sale of it, alienated it from himselfe.

1 What he sold. 2. For what he sold it.

The birth-right was a spirituall thing: therefore Iacob commit∣ted symony in buying of it.

So: non emit, he did not buy that which was none of his before, sed redemit, having a right to it already by the decree of God: ab in∣justo possessore redemit, sayes Aquinas.

Birthrights, with all the appurtenances belonging to it, which were many and excellent. It is called birth-rights, because it had many rights and priviledges as appurtenances.

1 It carried with it honour and dignity, Genesis 49.3. 2 Chro∣nicles 21.3.

2 A double portion was tied to it, Deut. 21.7.

3 The first-borne were consecrated to the LORD: they were his.

4 Which was the principall, it was a pledge of the love and covenant of the Lord: and the first borne was a type of Christ, the first begotten among many brethren. Vnto the birth-right was an∣nexed the kingdome of heaven.

Yet prophane Esau sold it away, Gen. 25.32.

For what? What had he for it? Not a peck of gold, or a bushell of silver: but a messe of pottage.

For one morsell of meat. If hee had had many dainty dishes for it, it had beene somewhat. For one dish, and that a base one too, hee sold that which was better worth than all the meat in the world besides.

A prophane person is a belly-god: he loves his belly above his soule: earth above heaven, Phil. 3.19. whereas Mat. 6.33. Heaven should beloved above all the treasures of the earth.

Fornication was esteemed by the Heathen a light sin,* 1.414 or no sin at all. In somuch as the Apostles in the Convocation held at Ieru∣salem, were faine to make a Canon against it. Saint Paul hath a large discourse against it, 1 Cor. 6.9. The Scripture is vehement against it; it excludeth fornicators out of the Kingdome of Heaven: Whoremongers GOD will judge: not Adulterers alone, but any kinde of Whoremongers. It is a sweet sinne: but GOD hath provided sowre sawce for it: therefore let it bee avoided by us all.

1 It is peccatum maximè inexcusabile. A Thiefe may say, I had nothing to live upon, I was constrained to steale. A Fornicator cannot say; lust was great in me, I must needs have a whore for avoi∣ding of fornication, 1 Cor. 7.2.

2 It is peccatum maximè erubescibile; Gen. 38.23.

3 It is maximè detrimentosum: aufert omnia bona. Fortunae: Prov. 29.3. An example we have in the Prodigall Sonne. Bona naturae, it consumes the body. Fornicatio quasi formae necatio. Bona gratiae, Hos. 4.11. A man that hath his heart on a Harlot, cannot have it on GOD. If he said, I have married a wife, I cannot come; much more will an adulterer say, I have an whore, I cannot come: he cannot pray, reade Scriptures, heare Sermons, to the profit and comfort of his soule: it doth also take away from us the King∣dome of Heaven, 1 Corinth. 6.9. Wherefore let it bee avoided by us all.

If we will have no fornicatours among us, let there be no drunk∣ards among us: for drunkennesse will pull on fornication. Seldome shall ye have a common drunkard, but he is a common fornicatour too. If wee will expell fornication out of the Towne, let us expell drunkennesse out of the Towne. This is one effect of drinking wine: then the eyes looke on strange women, Prov. 23.33. it is a dangerous sin. David the holiest man, Salomon the wisest, Sampson the stron∣gest was overcome with it. Therefore let us all stand on our watch and ward.

The wicked are never mentioned in Scripture, but to their disgrace. Let there bee no Traytor among you, as Iudas: no grosse and open Idolater, as Ieroboam, that made Israel to sinne: no Strumpet, as Iesabel, whose adulteries were in great number: no worldling is Demas: no drunkard, as Falcidius, qui superavit totam Asiam bibendo. If their names be registred to posterity, it is with a perpetuall blot of infamy.

His prophanenesse doth appeare by a Sale that he made. The Gardarens were prophane persons,* 1.415 which had rather forgoe Christ then their Hogs. The Pharisees were prophane persons, that laugh∣ed at Christ when he preached against covetousnesse. That Iudge was a prophane person, that neither feared GOD, nor reverenced man. Those Philosophers that mocked at the resurrection: and those Epicures were prophane persons, that said, Let us eat and drinke, to morrow wee shall dye. They that sit quaffing and swilling in Ta∣vernes

and Ale-houses in Sermon time: they know there is a Ser∣mon in the Church, yet wittingly and willingly they continue in the Ale-house still. What are these but prophane persons? For a lit∣tle drinke, they loose the sincere milke of the Word, whereby they might grow to everlasting life. All covetous Misers, that are glu∣ed to their wealth, that had rather lose the Kingdome of Heaven, than their riches, are prophane persons; the pottage of this world is sweeter to them than the joyes of Heaven. Let mee live merrily while I am here, let me have the world at will, and let them take Heaven that can get it. O miserable wretches! Farre unlike Mo∣ses, that preferred the rebuke of CHRIST, before the treasures of Egypt.

They count Heaven but a Tale of a Tub: whereas we ought to Count all as Dongue, that wee may winne CHRIST. Let there bee no such prophane persons among us: where the sound of the Word ringeth daily in our eares, let us have holy and heaven∣ly mindes.

Yet are there not prophane persons among us, that count all preaching prating, that no credit is to be given to the Scripture, full of contradictions, shall we beleeve them? They have gotten such a savour in drinking, and whoring, that the very Scriptures seeme bitter to them.

VERSE 17.

THE second thing considerable in Esau, is the punishment of his fact.

Where, 1. A desire to have it againe. 2. A denyall of it. He would have had it againe, but could not: his repentance was too late.

Ratified by their owne testimony: for ye know how that after∣ward, being exercised in the Scriptures.

The blessing: which depended on the birthright. Then hee would have had it with all his heart, but could not get it: he beg∣ged it earnestly at his Fathers hand, but could not get it.

Shall a man seeke repentance and not finde it? At what time soever a sinner repenteth of his sinnes from the bottome of his heart, &c.

Esau sought not repentance: but was grieved for the punish∣ment, not for the sinne: he grieved, non quia vendiderat; sedquia perdiderat primogenita, as one speaketh.

Neverthelesse this is not referred to Esau his repentance, but to Isaac. His Father Isaac would by no meanes repent of that which hee had done, Iacob hee had blessed, and hee should bee blessed. Esau could not move him to reverse the blessing, doe what hee could.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: he sought it earnestly with teares;* 1.416 with howling and cry∣ing too. There is no necessity in the Greek to supply the word [blessing.]

The pronoune may be referred to the word [repentance] imme∣diately going before: he found no place of repentance; that is, of his fathers repentance, though hee sought it with teares. All his crying would not make his father repent. Iacob had the blessing, and hee should enjoy it. Esau had a kinde of blessing too, concerning tem∣porall things, but not like that of Iacobs.

For ye know: I speak to such as are acquainted w^th the word of God. The Sadduces did erre, not knowing the Scriptures, nor the power of God: but all good Christians must know the Scriptures, they must have their senses exercised in them, they must search them daily, as the Bereans did: that when the Preacher speakes of any History in the Bible, he may speake as to men of knowledge. But now a dayes, a number even in the Countrey are better Lawyers, than Divines, more skill in the Statutes and Lawes to wrangle with their neighbours, than in the Law of God.

This is the foolish nature of man. There be many rich and ex∣cellent blessings, which we make no reckoning of, when we have them, which afterwards we would willingly have, and cannot get them. When David had free liberty to come to Gods house, hee was not so much inflamed with the love of it: but in exile he longed after it; then the Sparrowes and Swallowes, that build their nests by GOD's Altar, were in better case than he.* 1.417 When the prodigall Son was at home in his fathers house, where he had aboundance of all things, he set light by it; but when he was keeping Swine, ready to starve for hunger, than hee would bee as one of his fathers hired ser∣vants; his fathers Table could not content him before, now hee would bee glad to sit at the servants Table. While Esau had the birth-right and the blessing too, he regarded it not: now he howles for it, and cannot get it. Let us make much of good things while we have them. So it is with us: we live now in peace and prosperi∣ty, there is no leading into captivity, nor complaining in our streets: we may come to Church without any feare of the enemy: sicknesse doth not keepe us at home, as it doth many. Yet these benefits are now scarse worth a good mercy. What care we? we will not set a foot over the threshold to go to Church now. But I pray God that the time come not, that we shall not onely wish, but howle and cry for them, and not get them. Let us use with all thankfulnesse the gracious mercies of GOD, while we have them, least afterwards we seeke for them, when it is too late. While we have the light, let us walke worthy of the light: while ye have the word, make much of the word: while ye have health, use your health to Gods glory, and the salvation of your soules.

3 Esau found no place to repentance: All that he could doe or say, could not make his father to repent. If we have done a thing that is agreeable to the will of God, we must never repent of it, Psal.

15.4. Iacob had laid his righthand on the head of Ephraim. Ioseph would have removed it: but he could not. Isaac had blessed Iacob, he would not reverse the blessing. Pilat had written, The King of the Iewes, the Scribes and Pharisees could not move him to alter it: What I have written, I have written. If it be a bad thing, let us repent quickly of it. Let us not persist in an evill thing, for that is stubbornnesse and wilfulnesse: but in a good thing let us persevere to the end: in that let us be rocks, not reeds or weather-cocks. As Iesus Christ yester∣day and to day, the same for ever: so in all holy and upright things let us be like Socrates, semper idem, the same yesterday and to day continually.

Could he not make him repent? Why? what did he for the ef∣fecting of it? he used as strong arguments as he could. Teares are forcible, and oftentimes move flinty hearts. When Pharaohs Daughter saw Moses cry, she pittied him. Esau cries for the blessing, yet God will not move Isaac to give it him. This is strange. Seeke and yee shall finde: Esau sought, and that with teares too; yet hee found not.

All teares are not acceptable to GOD: there be lachrymae com∣punctionis, such as Mary Magdalens were, being pricked with sor∣row for sinne; she wept aboundantly, and watered CHRIST's feet with her teares. These be good teares, which the Angels in Hea∣ven rejoyce at.

There be lachrymae compassionis; such as Christs were, when hee wept over Ierusalem. There are lachrymae devotionis: such as the Iewes teares were, that wept because the second Temple was not so glorious as the first, Esra 3.12. There are lachrymae desperationis: such are the teares of the damned in hell.

There be lachrymae simulationis: as Ier 41.6. Such are Crocodiles teares, and as they say, some Womens teares, that have them at command.

There are lachrymae rancoris & indignationis: such were the teares of Esau; hee wept more upon stomacke, being vexed in his minde, that he should be thus defrauded by his brother, than for any griefe for sin: more for the losse, than the fault. It seemes he never wept because he had displeased God in selling away his birth-right, but because he saw into what misery he had plunged himselfe. There∣fore God regarded not his teares, neither would he have Isaac to be moved with them. Otherwise, if they be holy and religious teares, flowing from the Fountaine of a true sorrowfull heart for sin, God esteemeth highly of them: he puts them into his bottle, and of his mer∣cy will reward them in the life to come. Therefore let us weepe bitterly for our sinnes in this life, that GOD may assume us into that place where all teares shall be wiped from our eyes, in the life to come.

The argument for the enforcing of the exhortation is taken from the bounty of GOD towards us, in the time of the Gospell, above them that lived in the time of the Law.

If God have dealt more kindly and mercifully with us, then hee did with them; then our holinesse must exceed theirs: but God hath dealt more kindly and mercifully with us then hee did with them: Ergo, we must be more holy than they were.

The comparison is, 1. Propounded, to Verse 25. Then ap∣plyed.

It hath two members.

• 1. A narration of their condition in the time of the Law.
• 2. Of ours, in the time of the Gospell.

The narration hath two parts.

• 1. A description of their estate.
• 2. An amplification of it, Verse 20. Theirs was status terror is: ours amoris.

VERSE 18.

THeir estate is described. 1. By the place where the Law was given: it was a materiall mount, that might be touch∣ed with the hands and fingers of men; ours is spirituall and immateriall. In respect of Gods charge,* 1.418 it might not be touch∣ed; but in it selfe it was touchable: so is not ours.

2. By the accidents that fell out in the place.* 1.419

That burned with fire: which strikes a terrour into the behol∣ders. Nothing more terrible then fire: it makes men afraid to look upon it.

Blacknesse: which are uncomfortable: therefore hell is resemb∣led to outer darkenesse.

And tempest: that came with a force and power: it may bee it did beare downe trees before it: the Law as a Schoolemaster, came with rods.

VERSE 19.

3. BY the manner of Gods teaching and instructing of them at the delivery of the Law.

It was by the sound of a Trumpet to prepare them to at∣tention. The Trumpet that soundeth to a battell is terrible,* 1.420 so shall the Trumpet be at the day of judgement. And by Gods immediate voice speaking to them, which the people could not endure,* 1.421 but re∣quested that God would not speake to them any more.

VERSE 20.

A Reason is rendred from their inability: for they could not en∣dure— Here wee may behold the necessity of the word prea∣ched by men like to our selves. We are not able to beare Gods owne voice. Therefore in mercy he speakes to us by his Ambassa∣dours. Hee spake to them in the Old Testament by Moses and the Prophets: to us by Christ and his Apostles, by learned and godly Preachers sent to us in all ages. Though they be men subject to the same passions that wee are (as Saint Iames speakes of Elias) yet their voice is Gods voice: he that heareth them, heareth Christ. Therefore let us not despise them, because they bee men; but honour them, as the men of God: receive them as Angels from heaven, yea as Christ himselfe.

Preachers were appointed in regard of our weakenesse: there∣fore let us praise God for them, and heare them with all reverence.

This fearefull spectacle is amplified. 1. By the strictnesse of the charge. If a beast: beasts grase here and there in the valleys and Mountaines too: they bee unreasonable creatures, and understood not the charge given by God.

Yet if a beast touched the Mountaine, &c. So severe was the de∣livery of the Law.

VERSE 21.

2. BY the affection of Moses, who was a principall man a∣mong them, by whose hand the Law was delivered, yet he fea∣red, and quaked: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mente; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 corpore.

I exceedingly feare and quake: These words are not expressed in the Old Testament, yet we are to believe them: as the names of the sorcerers Iannes and Iambres supplyed by Saint Paul.

Neverthelesse they may be collected out of Exodus. Moses, said, I feare and quake. God answered, comforting him, Exod. 19.19 dixit facto, etsi non verbo.

Moses was a rare and singular man, greatly honoured by God Al∣mighty: he divided the Red Sea and brought the people over. God talked familiarly with him, as one friend useth to doe with another: when he was dead, God vouchsafed to bury him himselfe, yet Mo∣ses shooke like an Aspenleafe. He was not only afraid, but he tremb∣led too.

Such is the Majesty of God: that it makes the holiest men in the world to quake because of sinne in them. When God spake to Adam after the fall, he was afraid, and hid himselfe among the trees. Manoah cryed out, we have seene God, therefore we shall dye. Moses at the de∣livery

of the Law did quake and tremble: then how shall the wicked shake, when Christ shall come at the latter day; to take an account of the fulfilling of the Law? Felix trembled, when he heard of the day of judgement: what shall they doe when they see it? they shall cry out with them in the Apocalyps, the great day of his wrath is come, &c. If Moses quake, how shall Ahab quake? if S^t. Peter, how shall Iudas? Let us labour before hand to bee reconciled to GOD by IESUS CHRIST, that wee may stand without trembling before the Son of man.

Yee see their condition in the time of the Law: there was black∣nesse and darkenesse, all things were then obscure. We have the cleere light and bright Sunne shine of the Gospell. All things were terrible to them: all things are comfortable to us. God the Father speakes to us sweetly from heaven, this is my beloved Sonne, heare him. They could not abide the voice of God, it sounded with such terrour in heir eares. GOD the Sonne speaketh amiably to us, come to mee all ye that labour, and are heavy laden, and I will give you rest: therefore f much holinesse were required of them, how much more of us? At the delivery of the Law, they were to sanctifie themselves from the highest to the lowest, they were to wash their garments, they might not come at their Wives all the while: then how holy ought wee to bee, with whom GOD deales so lovingly in the time of the Gospell?

If a servant that hath a sower Master, that lookes fiercely on him, and speakes angerly, must obey: how much more obedi∣ent ought hee to bee that hath a kind and loving Master, that lookes on him alwayes with a cheerefull countenance, and speakes friend∣ly to him? God in the time of the Law was terrible master: hee is most kinde to us now in Christ Iesus. Therefore let us serve him with all cheerefulnesse.

We have had a view of the terrible estate of the Church in the time of the Law. Now let us see the comfortable estate of the Church, whereunto we are come in the time of the Gospell.

What Saint Basil speakes of the Scripture in generall, may be avouched of this in speciall, Hexam. Hom. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

VERSE 22.

THe estate of the Church in the time of the Gospell is set forth,

• 1. By a narration of the places to the which we are come.
• 2. By an enumeration of the persons to whom we are come. The places are two: one a Mountaine, the other a City.

Every word is to bee observed. We must not pretermit the ad∣versative 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but. Yee have heard how it was with them: they were in a pittifull case, nothing but feare and terrour, it is otherwise with you; the case, is altered with you. You are in a more blessed condition: illi procul stabant, they stood afarre of, they might not touch the bottome of the Mount: if a beast touched it, he dyed for it. Vos prope est is, you are come neere.

Not to Mount Sinai, full of smoake, blacknesse, darkenesse and tempest: but to Mount Sion, a sweet and amiable Mount.

Sion, speculatio dei, as Gregory doth interpret it. Moral. l. 33. c. 1. GOD is to bee seene by manifest tokens in the Church, & contem∣platio Dei nos fortes reddit. The contemplation of God in Christ Iesus infuseth courage into us all: it makes us more strong and valiant. Thus God hath beene more gracious to you, if yee can make a good use of it.

The Church is resembled to a Mountaine not to a valley.

1. Propter altitudinem, for the height of it: a Mountaine is higher than the ordinary earth: the Church is high, it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, above, Gal. 4.26. and they that be of the Church must carry high and re∣gall mindes: they must not bee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Cor. 10. not Crowes that hover below on the earth; but Eagles that Mount up in∣to heaven. Whereupon Saint Hierome Epist. 17. hath a witty obser∣vation of the blessed Virgin Mary.

When she saw her wombe to be domum Dei, the house of the Son of God, relictis campestribus ad montana perrexit, leaving the low Champion Countries, she went up into the hill Country: Luk. 1.39. So after we begin to beare Christ in the wombe of our soules by faith, we must leave earth, and mount up in our affections into heaven: wee must seeke the things that be above, where Christ sitteth at the right hand of God.

2. The Church is compared to a Mountaine, propter securitatem: for the security of it. A City seated on an high Mountaine, furni∣shed with munition and victualls within it selfe, strongly fenced a∣gainst blustering windes and stormy tempests, cannot easily be over∣come: no more can the Church: the gates of hell may 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but can∣not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: valere, avayle for a time; but they cannot praevalere.

* 1.4223. Propter ascendendi difficultatem, for the difficulty of ascen∣ding to it. A man may not goe up an high hill, but it must cost him paines, sweat and labour: so it is a laborious thing to get to heaven. Labour for the meat that endureth to life everlasting:* 1.423 strive to enter in at

the strait gate: if by any meanes, sayes S. Paul,* 1.424 I may attaine to the re∣surrection of the just.

4 Propter immobilitatem, for the immobility of it: mons à mo∣vendo, by Antiphrasis, quia minimè movet. The Church is as Mount Sion that standeth fast for ever, and cannot be removed. Happy are they that be of the Church. When S. Peter was on Mount Tabor, where he saw but a glimmering of the joyes of heaven, he was so ravished with it, that he cryed out, Master it is good for us to bee here, let us here make our Tabernacles. That was unadvisedly said of him. But let us all be earnest suitors to GOD Almighty, that wee may make our Tabernacles in Mount Sion for ever and ever.

The second place unto which wee are come, in the time of the Gospell is a Citie. The Church in the time of the Law was in the wildernesse: now it is a Citie, and that a most worthy and famous Citie. Where is to be considered, 1. Cujus sit civitas, whose Citie it is. 2. Quae, qualisue sit, what Citie it is. It is the Citie not of a Man, but of God. Rome was Romulus's Citie. Philippi was Philips Citie. Alex∣andria was Alexanders Citie. Constantinople was Constantin's Citie: but this is GOD's Citie. Not the Citie of a dead and forged God, of Iupiter, Apollo, Mars, Mercurie, but the Citie of the living God. Therefore as he never dyes, but lives for ever: so that Citie shall abide for ever.

And if ye will needs know what Citie it is, not to hold you in suspence, it is Ierusalem: Visio pacis, the vision of peace. Here is all peace, no warre in this Citie. Not earthly Ierusalem, which was a renowned Citie in her time: but Heavenly Ierusalem, the Mother of us all.

Theodosius the Emperour was wont to say,* 1.425 Solus Ambrosius dignus Episcopi nomine. Only Ambrose is worthy of the name of a Bishop. We may better say, Solum Coelum dignum civitatis nomine: only Hea∣ven is worthy the name of a Citie. These Cities may be overturned by earthquakes. Simeon a little before the earthquake in Phaenicia, whipped the pillars in the market-place, saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: stand, ye must dance shortly.* 1.426 They may be overflowne by inunda∣tions of waters, as Rome was by the River Tyber: insomuch as they were faine to row with boats in the streets,* 1.427 many Churches and houses were overthrowne: they may be sacked by the enemies: we may meet with many crosses and calamities in them that may make us weary of our lives: our houses even in our lives time may goe to our enemies. S. Chrysostome professeth he could name some, to whom it hath happened. When death comes, that thrusts us out of these Cities. If they remaine till the day of judgement, then the world with all the magnificent buildings shall be burnt with fire. If a Man were sure the Citie would fall the next yeere, who would build in it? The world may fall this yeere for ought wee know: therefore let us not fix our solace, nor repose out confidence in these transitorie Cities: let us looke up with the eye of faith to this per∣manent

and abiding Citie, whose maker and builder is God: where we shall have joyes, that eye hath not seene, eare heard, nor yet can enter into the heart of man.

But are we come to it already? Not by many a mile. Saint Iohn came to it by a vision, Apoc. 21. S. Peter, S. Iames, & S. Iohn, came to a glimmering of it, by the sight of Christs transfiguration in the Mount: but how are we come to it?

Credendo venisti, sed nondum pervenisti; adhuc in via sumus: veni∣mus, sed nondum pervenimus. Aug. de verb. Apost. Serm. 12.

We have this City already. 1. Per virtutem promissionis: god∣linesse hath the promises of this life, and that which is to come. He hath promised it, that cannot lye, nor deny himselfe. In him there is no shaddow of turning.

2 Per Dei donationem, Luc. 12.32. It is your Fathers pleasure to give you the Kingdome.

3 Per ejus haereditarium, it is an inheritance.

4 Per fidei apprehensionem, Iohn 3. ult. Faith is the evidence of things not seene. Abraham saw the day of Christ by faith: so doe we the heavenly Ierusalem.

5 Per spei expectationem. Ye are saved by hope; and this Anchor is cast upwards into the heavenly Sanctuary.

6 We shall have it one day Per plenariam fruitionem & possessi∣onem. One Busices a Noble Man of Persia seeing one Ananias an old man goe trembling to death, said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: shut thine eyes a while, be bold, and thou shalt see the light of God. Soz. l. 2. c. 11. Through many tribula∣tions we must enter into the kingdome of God; by sicknesse, poverty, malevolent tongues; by death: yet we shall have it. The light affli∣ction which is but for a moment, procureth an eternall weight of glory. So let us shut up the carnall eyes of our body, let us have the eyes of faith open: undoubtedly we shall one day enjoy the glorious light of this heavenly Ierusalem.

Now let us proceed to the persons to whom wee are come: they are in number five. The first are the guardians of the Church: the second is the Church it selfe: the third is the Founder and pre∣server of the Church: the fourth is certaine speciall members of the Church: the fifth, is our Saviour Christ, the Head and Mediator of the Church.

The guardians of the Church are the Angels, the Souldiers that keepe the Citie. Nomen spiritus, nomen essentiae, the name of Spirit is the name of essence. If we respect their nature, they be Spirits: nomen Angeli, nomen officii. An Angell is a Messenger. Ye are come to innumerable messengers, sent from God, ministring spirits for the salvation of elect men. In whom these points are briefly to bee discussed.

1 Their Number▪ 2. Their Order. 3. Their Wisdome. 4. Their Power. 5. Their Office. 6. Whether every one of Gods elect have a particular Angell, or not?

1. For their number. Wee need spend no time about that, be∣cause it is here said, that they be innumerable: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to Myriads of Angels. One Myriad is ten thousand thousands: to many 10000s. of Angels. Thousands ministred to him, and tenne thousand thousands stood before him, Dan. 7.10. Such a multitude of them,* 1.428 that our Sa∣viour compares all mankinde to one sheepe in comparison of them, Luk. 15.4.

They are innumerable to us, not to GOD. There bee many things that wee cannot number, but GOD can. We cannot num∣ber our sinnes, the haires of our heads, the sand of the Sea shore, the Starres in the firmament; but God can. So we cannot number the Angels: but God can. The set number is not defined in the Scrip∣ture, only it is said to bee a great company of them, for the comfort and strengthening of us all.

2. Touching their order. Where some curious braines put all out of order. Nicephorus reports many strange things of Dionysius Areopagita.* 1.429

1. That Saint Paul baptized him with his owne hands:* 1.430 yet it is more than Saint Paul himselfe remembers.

2. That he constituted him Bishop of Athens: but where or when he cannot tell.

3. Which is the strangest of all, that Saint Paul revealed to him and one Hierotheus the secrets he saw in the third heaven, a∣mong the which was the hierarchie of the Angels, which hee after∣wards committed to writing.* 1.431 Neverthelesse Tertullian armes us against such phantasticall conceits: if any sayes hee, shall pretend the knowledge of the secrets which Saint Paul saw in Paradise, Paulus secreti proditor reus est: either Saint Paul is guilty of high Treason in disclosing the secrets of the King of Kings, or an∣other was taken up into Paradise, to whom it was lawfull to utter that, which S^t. Paul might not: neither of them both can bee, be∣cause they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ineffable words. Therefore no cre∣dit is to be given to them.* 1.432

Yet for all that, Peter Lombard, the master of the sentences,* 1.433 whom all the Schoole men follow, building principally on the authority of Dionysius Areopagita takes on him to determine, that there bee nine orders of Angels: and those nine are divided into three ternaries, for the signification of the Trinity.

The superiour is Seraphim, Cherubim, and Thrones: the middle is Dominations, Principalities and Powers: the inferiour, Vertues, Arch-Angels, and Angels.

A strange thing, that Arch-Angels should be set so low. An Arch-Bishop is above all the Bishops in his province: and one would thinke an Arch-Angell should be above all Angels.

Saint Augustine is of a more modest spirit: quomodo se habeat beatissima illa ac superna civitas?* 1.434 how it is in that blessed and supreme city, whether there be any difference of Angels, they being all called by the generall name of Angels, whether there bee Arch-Angels or

not, and how these foure words differ, & quid inter se distent 4 Il∣la vocabula, whether they bee thrones, dominations, Principalities or powers. Dicant qui possunt, si tamen possunt probare quod dicant: let them speake that can speake, yet so as they prove that which they speake. Ego me istaec ignorare confiteor, I confesse I am ignorant of these things.* 1.435 Let the like humility bee imitated of us all. Let no man presume to understand above that which is written.* 1.436 The Scrip∣ture makes mention of Arch-Angels. Michael the Arch-Angel disputed with the Devill about the body of Moses. An Arch-Angell shall sound a Trumpet at the last day, 1 Thes. 4.16. Some inter∣pret it of a created Angell, that hath the title and office of an Arch-Angell onely for a time, for the accomplishment of some weighty and extraordinary worke: no perpetuall superiority above the rest. Cornelius à lapide saies, it is Gabriel: who as hee did foretell CHRIST's first comming to the Virgin; so hee shall publish his second comming to the world. Saint Ambrose and Aquinas are of that opinion.

Yet that Arch-Angell rather is CHRIST, who is termed Michael, our Prince, Daniel 10. ult. The name is sutable to him, and to no other. Micha, ael. Who is like to God Almightie? none so like him as his Sonne, the ingraven forme and character of the Father.

3. For their wisedome and knowledge, it is admirable. The devils know much, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: much more doe the good Angels:* 1.437 they have matutinam & vespertinam scientiam, as Augustine speakes, their morning and evening knowledge: their morning knowledge they have by creation and a continuall con∣templation of GOD; their evening knowledge they have, by ob∣servation from the creatures,* 1.438 and a diligent inspection into the Church. They bee no fooles: they be wise guides that have the custody of us.

4. For their power, it is wonderfull, surpassing the power of evill Angels: for it is very probable, that as the rest of their gifts, so their power is weakened since their fall.

* 1.4395. For their office: it is to serve God and the Lambs wife the Church: they performe many fruitfull offices to us. As Souldiers, they pitch their Tents about us, defending us from the devill and his Angels, Isai. 5. I have hedged in my Vineyard, that is, Custodia Angelorum. Gainas sent a great multitude in the night to burne the Emperors Pallace at Constantinople:* 1.440 a multitude of Angels met them in the forme of armed men, of a great stature; they suppo∣sing them to bee magnum & strenuum exercitum, ranne away. As nurses, they hold us in their armes, Psalm. 91.12. that wee dash not our foote against a stone. Some interpret it to bee Christ, the stone of of∣fence: but it is to bee extended to all dangers whatsoever. They comfort us in our griefes, sorrowes, and calamities, though we bee not able to discerne it. An Angell was sent to comfort our Saviour Christ, when he was in his agony in the Garden, Luk. 22.43. There was one Theodorus a young man that was cast into a scalding lead:

an Angell in the similitude of a man stood by him with a napkin in his hand, that wiped the drops of sweat that trickled downe his bo∣dy: insomuch as it seemed to him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a pleasure rather than a conflict; as he himselfe after reported to Ruffinus.* 1.441 They ob∣serve our doings and behaviour, 1 Cor. 11.10. they grieve if we doe ill, and rejoyce in our well-doing. Luc. 15.10. They make us rheto∣ricall, nitor eloquii per bonos Angelos ministratur,* 1.442 the glory & bright∣nesse of eloquence is conveighed unto us by the good Angels. They keepe us carefully while we be alive; and at our dying-day, they take our soules and carry them up into Abrahams-bosome, as they did the soule of Lazarus: and Greg. in his Dialogues, names many holy men, whose soules were seene after a visible manner to be carried by the Angels into heaven. The Angels sung at the funerall of the Virgin Mary. Nicephor. lib. 15. cap. 14. They be apparitores Dei, as Lactant. calleth them, Gods Apparitors: for Mat. 24.31. They gather the elect together from the windes, and bring them to God at the last day.

I but you bring us into a fooles Paradise. We see none of these things performed by the Angels. What then? we must walke by faith, not by sight. Thou seest not GOD, yet thou beleevest there is a God; thou seest not thine owne soule: yet beleevest thou hast a soule. So though we see not the Angels ministring to us, yet let us believe it. It is divinely and elegantly set forth by Bernard. Quid si non videmus obsequium, cùm experiamur auxilium? what though we see not their service, when we have experience of their aid? quid si non mereamur aspectum, cum sentiamus effectum?

What though we behold not their ministration with our eyes, when we feele the fruit and effect of it in our lives? This is the Lords doing, and it ought to be marvellous in our eyes. What am I, O Lord, said David, and what is my fathers house, that thou hast brought me hitherto? What are we miserable sinners, wormes-meat, dust, and ashes, that the high and holy Angels should wait on us? This is Gods unspeakable goodnesse; his Name be blessed and mag∣nified for it.

The last question remaineth: whether every one of GOD's elect have a particular Angell or not. The greatest part of the Fa∣thers affirme, that we have. Among the Greeke, Basil,* 1.443 Naz. Theod. Chrys. Theoph. Among the Latin, Origen, Ierome, Aug. Greg. Yet there is some discrepance betweene them. Greg. sayes that we have two: a good one ad nostri custodiam, for our preservation; an evill one, ad nostri exercitium, for the exercising of us. Yet the greater sort contend but for one: and there is a controversie about that one, whether he be assigned to us à nativitate, or à baptismo;* 1.444 from our birth, or from our baptisme. Origen disputes it in utramque par∣tem. Zanchius a late Divine, thinks that both may wel be conjoyned together. Extraordinarily as the Lord sees it meet and expedient, we have many Angels for our protection: yet ordinarily, every one of Gods elect hath a particular Angell appointed to him from his

cradle to his grave. The principall places whereon they build are these.

1. Gen. 48.16. The Angell which hath delivered me from all evill, blesse the children. In the Hebrew it is not [Maloac] but, ham maloac.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ille Angelus, that Angell 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Christ Iesus the Prince of Angels, which oftentimes appeared to Iacob and de∣livered him, and especially at Bethel; insomuch as he stiles him selfe, The God of Bethel, Gen. 31.11.13. This Angell is expresly cal¦led GOD, Vers. 15. The God that hath fed me all my life long to this day, blesse thee: he that fed him, sayes Chrys. and he that deli∣vered him, is all one.

2. Mat. 18.10. Cajetan the Cardinall hath a remarkable anno∣tation on that place: bene nota, note it well. Non dixit, singuli An∣geli eorum, sed Angeli eorum: not their particular Angels, but their Angels: neque enim ex hoc textu colligi potest singulos credentes singu∣los habere Angelos: it cannot be collected out of this Text, that eve∣ry beleever hath a particular Angell: for Christ useth the plurall number, their Angels, not the singular; every ones Angell. Take heed ye despise not one of these little ones, for I say to you, that in heaven their Angels doe alwayes behold the face of my Father which is in heaven.

There seemes to bee a greater validity in the third place, Acts 12.15. When S. Peter stood knocking at the doore, the maide percei∣ving by the voice that it was S. Peter, for joy opened not, but ran in to tell them: thou art mad, said they: it is not he, it is his Angell. Perad∣venture they might understand it of a created Angell, yet not of one that was appointed to him from his first entrance into the world; but of one that God sent to him to comfort him while he was in pri∣son, to deliver him, Vers. 11.

Yet for all that, it can hardly sinke into my head, that they should be so fond as to imagine that an Angell would stand knock∣ing at the doore. Therefore it might bee translated, a Messenger: as Luk. 7.24. When the messengers of Iohn were departed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: so here, it is not he, it is the Messenger, that useth to come to us now and then, and with whose voice thou and we are well acquainted. If Lazarus had a speciall Angell, me thinkes that should have caried his soule to heaven: yet not one, but many Angels did it. Never∣thelesse for mine owne part, I will not be contentious. I see no in∣convenience in Zanchies opinion, but much comfort rather, if it had pregnant proofe out of the written word: but let us sapere ad sobri∣etatem, be wise to sobriety. Calvin himselfe in his instit. leaves it doubtfull. Let it be sufficient for us, that we are come to an inume∣rable company of Angels, that have the charge aad protection of us by the appointment of God Almighty. Shall such a man as I flee, said Nehemiah? Shall we feare, that have God and his Angels to protect us?* 1.445 There be a great company of devils: but these holy Angels, and Christ our Captaine will defend us from them all.

VERSE 23.

THE next person to whom wee are come, is the Church it selfe. Where three points are offered to us. 1. Vniversalitas, the Vniversalitie of it. 2. Dignitas, the Dignitie of it. 3. Stabilitas, the Stabilitie of it.

For the Vniversalitie: wee are come to the generall assemblie: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, omnes congrego: when as an whole Nation is gathe∣red together, as it was in Greece at the games of Olympus, and o∣ther solemnities. In honour whereof, Isocrates wrote his panegy∣ricall Oration. The Archdeacons Visitation is called a generall, but it might better be termed a speciall. This is a right generall as∣semblie.

The Church is Catholique and Vniversall: which Saint Augustine very wittily deduces out of the name of Adam,* 1.446 of whom came all Nations. In the Greeke, it hath foure letters, which poynt out the foure parts of the world. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Many shall come from the East, and West, North and South: and eat bread with Abraham, Isaac, and Iacob in the Kingdome of Heaven. Ierome de 42. mansionibus mans. 16. Compares the Church to a pomegranate, for the multitude that is in it, tom. 2. The Church a long time was shut up in Iudea: which was in length scarse an 160. miles. Hier. Dar∣dano. Wee are come to the generall assemblie. i. to the whole number of the elect in generall. Ribera restraines this to Angels. The vulgar translation joynes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the former clause, to the assemblie of innumerable Angels. The Greeke Copies are repugnant to it.

This is a most excellent assemblie.

1. These are particular assemblies. At an assizes all the Countie doth not meete: at a Parliament, there is the representative body of the Realme, not the positive; never doe all nations meete toge∣ther: here shall be the elect in all Nations. Ioel 3.2. Matt. 25.32.

2. These assemblies are onely of them that be now alive, and pre∣sent in the world: this shall be of all gods chosen, that have beene from the beginning of the world, and shall be to the end of it.

3. These are mixt assemblies, of good and bad: among eight there was a Cham: among twelve there was a Iudas: among seven there was a Nicolas: there shall be none but good.

4. In these assemblies there bee jarres and contentions. Act. 23. The one part was Pharisees, the other Sadduces. At Ephesus there was a great hurlie burlie, the towne Clerke had much a doe to pacifie them: there shall be all peace and quietnesse.

5. These assemblies are broken up,* 1.447 and the place may bee over∣throwne, as the banquetting chamber was, wherein Herod feasted his Nobles: yet without the hurt of any. But the house fell on Iobs children, and crushed them to peices. This assemblie shall continue for ever and ever, and the place too. Let us all pray to GOD, that

none of us all bee exempted from this generall assemblie, but that wee may bee annexed to it.

The second point is the dignitie of the Church: they are the first borne.

Illyricus interprets this of the Fathers in the Old Testament, that were the first borne, in respect of us in the New Testament.

Aquinas by the first borne understands the Apostles, that had re∣ceived the first fruits of the spirit: and they are said to be written in heaven: as the Senators were called Patres Conscripti, Ad Ecclesiam Primitivorum, Vulg. transl. i. to the Apostles that were in the Primitive Church. Gorr. Qui fuerunt primi fundatores Ecclesiae post Christum. Lyra. But by the first borne understand all the Saints, whose names are written in heaven, Luc. 10.20. Oecum. Theoph.

Christ by a kinde of excellencie was the first borne: hee was the onely Primogenitus, because hee did primò aperire Virgineum uterum; so did no other. Epiph. contr. haer. l. 3. tom. 2.

Hee is Primogenitus omnis creaturae. Col. 1.15. Primogenitus inter multos fratres, Rom. 8.29. and Primogenitus Mariae; and Vnigenitus too: for none was borne of her but hee. p. 342. init.

Wee also by him, and through him are the first borne, elder bro∣thers.

Many were the dignities of the first borne.

1. Hee had the antecedencie. Hee that first opened the wombe, and came first into the universitie of the world, was senior to them all.

2. Hee was his Fathers strength, Gen. 49.3.

3. Naturally hee was best beloved. Isaak would not divert the streames of his love from Esau.

4. Hee was most precious, Mich. 6.7.

5. Hee had a double portion of goods, and the inheritance was wholly his.

6. Hee was the Lords, Exod. 13.1. Consecrated to God.

Tradunt Hebraei primogenitos functos officio Sacerdotum, & habuisse vestimentum Sacerdotale: quo induti victimas offerebant, antequam Aa∣ron in Sacerdotium eligeretur. Hier. trad. Hebr. in Genesin. So must wee in speciall manner bee consecrated to the Lord, and as so many Nazarites, serve him in holinesse and righteousnesse all the dayes of our life. Israel is my first borne, though all the world bee mine. All the world is Gods, yet wee are his first borne. What an honour is this? A noble man hath many sonnes: the yonger may goe a beg∣ging, the elder hath all the land. Among us there is never a yonger brother: all elder brethren, and shall all have the inheritance of the Kingdome of Heaven. Let us be thankefull to GOD for it. Israel was his: even so wee, being Gods first borne are his, not our owne: wee are bought with a price, and must glorifie God in our spirits and bo∣dies, which are his.

The third point is the Stabilitie of the Church: which are written in Heaven. Not mentioned with the tongue, which soone vanishes; but written: Littera scripta manet: hee hath written us on the palmes of

his hands, wee are ever in his sight. GOD needs no pen, paper, writing tables, for helpe of memorie: but this is spoken for our capacitie. The Senatours of Rome were called Patres Conscripti, be∣cause a Register was taken of their names. A Captaine sets downe the names of his souldiers in a booke. So GOD Almighty to shew what account hee makes of us, hath our names written. Where? not in water, not in loose papers, not in the earth, where perad∣venture they may be blotted out; but in heaven, whither none of our enemies can have accesse to race out our names.

In what Booke are our names written? not of death, but of life. Whose? the lambes booke of life. Wee are not in the hands of an Angel; but of CHRIST himselfe. To what end? A King takes the name of one of his owne subjects, to preferre him, to make him a Lord, &c God takes our names, to preferre us to a Kingdome.

How shall wee know whether our names be written in heaven?

A posteriori, not à priori. 2 Tim. 2.19. First the Elect know Christ, Ioh. 17.3. 2. They beleeve in Christ, Gal. 3.26. They are plentifull in the fruits of righteousnesse by Iesus Christ: they adde vertue to Faith. This is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Chrys. termeth it, 1 Cor. hom. 3. to conclude by workes. I have workes, therefore I have Faith: I have Faith, therefore I have Christ: I have Christ, therefore I have heaven. Tàm certus esse debes de requie, de foelicitate, si mandata ejus custodie∣ris, quàm certus es de perditione, si ea contempseris.* 1.448

Ob. 1. Workes may bee hypocriticall, 2. uncertaine, 3. imperfect.

But being sincere, they may assure us of our salvation. A ring may be imperfect, not fully perfected by the skill of the Artificer; it may have a crack in it: yet it assures us of the love of him that gave it: so imperfect workes may assure us of Gods love, and of the Kingdome of Heaven too, issuing from the roote of unfained Faith. Therefore unfaithfull doubting is excluded. Let us make our calling and election sure by good workes; then an entrance shall bee ministred unto us abundantly into the everlasting Kingdome of our Lord and Saviour IESUS CHRIST, Psal. 37.24.

Yet wee must not dormire in utramque aurem. I care not how I live, I shall bee saved. There may bee a Christian assurance: but no unchristian securitie: nusquam securitas, sayes S. Bern, in Psal. 15. Nec in coelo, nec in paradiso, nec in mundo. In coelo cecidit Angelus sub praesentia Divinitatis; in paradiso cecidit Adam, in loco voluptatis: in mundo cecidit Iudas, in schola Salvatoris. Let us never be high minded, but feare, with a reverent feare all the dayes of our lives. I feare all my wayes, said that holy man. If you abuse this comfortable do∣ctrine, setting all at six and sevens, then thou art most unsure. As ye beleeve in Christ, so be plentifull in the fruits of righteousnesse by Iesus Christ: and as your names are in heaven, and ye looke for a place in heaven; so live as Cittizens of heaven, live not as earth∣wormes, alwayes groveling on the earth; but live as men of an∣other world, by having your conversation in heaven.

1 Here it is as cleere as the noone-day, that the Catholicke

Church consists onely of the elect. Notwithstanding, it is an axi∣ome with Bellarmine,* 1.449 Non solum praedestinati, sed etiam reprobi ad ec∣clesiam pertinent. A strange position! indeed as Augustine distin∣guishes excellently well; the wicked are Paleae inter frumentum. In domo Dei, sed non domus Dei. de bapt. cont. Donat. l. 7. c. 12.

Cant. 4.12. CHRIST's Spouse is a Garden enclosed, a Spring shut up, and a Fountaine sealed up. Haec intelligere non audeo, nisi in sanctis & justis, de bapt. cont. Donat. lib. 6. cap. 27. It a munitur, sayes Greg. ut nullus reprobus ingrediatur.* 1.450 Ecclesia est Templum aedificatum ex diis, quos facit, non factus Deus. Aug. Tom. 3. Enchyr. ad Laur. c. 6. p. 172. A. Our blessed Saviour affirmes of the Church, Ioh. 10.3. for it is the Church of the first-borne, whose names are written in Heaven.

2 It is evident that the elect cannot perish; Non perit filius pro∣missionis, sed filius perditionis, August. De corr. & grat. l. 2. cap. 9.

The third person to whom we are come, is the founder and de∣fender of the Church. Who is described by his nature and office. For his nature, he is God: for his office, a Iudge. The Lord chiefe Iustice of all the world.

God is a consuming fire, Heb. 12. ult. and dare we be so bold as to come to him? He is ignis consumens to the wicked, ignis muniens to the godly. Zach. 2.5. I, a wall of fire round about Ierusalem, to protect her from all her enemies.

All are come to God secundum praesentiam. Whither shall I goe from thy face? Secundum potentiam: his power is over all, none can avoide it: but we are come to him Secundum bonitatem. Happy is the people that be in such a case; blessed are the people whose God is the Lord. He is Dominus omnium, more peculiarly he is Deus fideliū. The Philistims said, God is come into the Host; woe be to us; but we are come to God, and joy with us.

Not, onely to God, as he is a Father, but as he is a Iudge too, yea, the Iudge of all. High and low, rich and poore; just and unjust; good and bad. Iren. l. 1. c. 9. writes of some called Gnostici, who had their name of knowledge: which affirmed they were incom∣prehensibilis judicii. The Iudge could not catch them at the latter day. But he will finde them out. A Writ shall be returned, reperti sunt in baliva nostra. We must all appeare either ad judicium discre∣tionis or damnationis, as S. August. speaketh: of Absolution, being severed from the Goats; or of condemnation.

This Iudge is rather the Father, than the Son: for of him hee entreats in the next Verse. Though Christ be the sole Iudge secun∣dum executionem, Iohn 5.22. yet judiciaria potestas is in the whole Trinity, chiefly in the Father.

There was an unrighteous Iudge, Luke 18. but this is the righ∣teous Iudge, of the whole world, Gen. 18. These Iudges are wise and learned, it is meet they should be so. Lactantius writes of a Iudge that was very learned, and set forth divers bookes: but they are all fooles to him the onely wise God. These Iudges are subject to par∣tiality:

for that cause the Iudges of Mars street were wont to sit in judgement in the night, that they might not bee moved with the contemplation of the party. This Iudge is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 day and night. These are mutable: there is not a shaddow of turning in him. These Iudges dye: this remains for ever and ever: this is He to whom we are come.

The name, especially the sight of a Iudge, is terrible, especially to a malefactor. The Great Men, the Kings of the Earth cry out, Apoc. 6. O ye hils, fall on us, hide us from him that sitteth on the Throne. When Ahasuerus held forth his golden Scepter, Q. Hester went boldly to him. The King of Kings hath held forth the Scepter of his favour to us, by his Sonne CHRIST IESUS. Therefore wee may come with all cheerefulnesse to him: because this Iudge now is become our Father, 1 Pet. 1.17. When Foelix did but heare Saint Paul preach of the judgement to come, he trembled. We shall stand without trembling before the Iudge himselfe.

It is Gods office to judge. There is one Lawgiver, and one Iudge. There be Iudges under God and the King for civill matters, and wee must all judge and try the spirits, whether they be of God or not. Of apert and manifest things we may judge. Wee may call a spade a spade, a knave a knave, a drunkard a drunkard, &c. but of secret things we may not judge. The heart is a secret thing, judge not rash∣ly of that: the number of GOD's elect is secret; judge not then who shall be saved and who damned: true sanctification is a secret thing: many may be holy without, that are not within, as the Pha∣risees; some holy within, as the Kings daughter is all glorious within. If a man or woman follow not the bent of thy bow, if he make not as great an outward shew as thou, shall he by and by be an unsancti∣fied person? This is too great rashnesse. Who art thou that judgest another mans servant? Shall one fellow-servant judge another? Let us referre that to the Iudge of all. Let us judge our selves throughly, and we will not be such severe judges of others.

The next persons to whom we are come, are certaine speciall members of the Church, the Saints triumphing in heaven. These quoad essentiam are spirits; as yet they have no bodies: quoad quali∣tates, they are just and perfect.

To the spirits of just men. Not to the pulling spirits in purgato∣ry, for there be none such. Purgatorium sayes Erasmus, est tertius locus, quem ignorat catholica ecclesia. Nor to walking spirits in Church or Church-yard: they be figmenta or ludibria: either the devises of politique Priests, or the delusions of the devill, that lying Spirit: nor to the damned spirits in hell; they be the spirits in heaven. Not to the Angels of whom he spake before, but to the soules of the god∣ly assumed into heaven, to the spirit of Adam, Abel, Patriarcks, Prophets, Apostles, of all that have departed in the faith of Iesus.

1 They are just: clothed, not foliis ficulneis, but with the robe of Christs justice and righteousnesse, while they were here, and now covered with the white robe of immortality for ever. They have

primam stolam, the first robe for their soules: and they shall have the second for their bodies, in the resurrection.

2 They are perfect. We are a perfecting; they are perfected: the body of sin is wholly abolished, and the graces of the spirit per∣fected in them: perfect in knowledge, affection, and life, without spot and wrinckle.

We must not imagine to finde absolute perfection in this life. Diogenes came with a Candle at noone-day to seeke for a Man: neither by Sun-light nor Moone-light shall we finde a perfect Man. Absoloms body was without blemish: so is no Mans soule in this life. In many things we sin all. The just man fals seven times a day. I doe not utterly dislike that commendation that is so frequent a∣mong us,* 1.451 if it were not to the disgrace of another: indeed hee is a good man, a good woman, but they have these blemishes, these imperfections:* 1.452 as Nazianzen observeth of them that were famous among the Heathen. Solonis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, covetousnesse. Socratis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, loving of boyes: Platonis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gulosity: Diogenis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, scurri∣lity. So may we of all Christians, they have one blemish or other. Noah had a staine of drinking: Abraham of dissembling, David of adultery and murther. S. Peter of deniall of Christ; S. Paul and S. Barnabas of contention. As the Psalmist sayes, there is none good, no not one; so there is none perfect, no not one. If ye will have perfect men and women, ye must goe to heaven for them, there be none on the face of the earth. Nostra siqua est humilis justitia, recta forsitan, sed non pura. The vertue that is in a just Man, hactenùs perfecta no∣minatur, ut ad ejus perfectionem pertineat etiam ipsius imperfectionis & in veritate agnitio, & in humilitate confessio. S. Aug. cont. duaes Epist. Pelag. l. 3. c. 7. Our perfection is an unfained acknowledgement of our imperfection, and an humble confession of the same.

Indeed Hezekiah lying on his death-bed, as he thought, was bold to put God in remembrance, that hee had walked before him in truth, and with a perfect heart, 2 Reg. 20.3. The Seventy translate it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, yet in the Hebrew it is Lebab shalom, with a peaceable heart, because there was no hypocrisie in him, but a sincere desire to please God. Yet he came short of that perfection, which the Law requires. There may be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, plenitudo, but not perfectio, Apoc. 3.2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A Weaver may fill his cloth, yet there may be defects in it. Zachary and Elizabeth walked in all the Commandements of God without reproofe. A wonderfull commen∣dation! 1. They did not goe, but walked on without ceasing. 2. Not in their owne phantasies, but in Gods Commandements; not in some, but in all, and so as they could not be reproved for it. They walked in all; yet in all imperfectly. There is perfectio partium, & graduum. An in∣fant hath all the parts of a man: but not the breadth and stature of a man. So they walked in all: yet not perfectly in all: and they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.453 unreproveable before men; but not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without sin be∣fore God, as Iustin Martyr fitly answers it.

S. Paul, sayes, Let us that be perfect- Phil. 3.15. yet Vers. 12. he pro∣fessed

he was not already perfect. It is spoken, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not simply and absolutely, but comparatively. An old beaten soul∣dier, may be said to be a perfect warriour, in comparison of a fresh water Souldier. Or we may be said to be perfect in voto & conatu, in desire and endeavour, tanquam viatores & cursores, non assequuti∣one, tanquam comprehensores. As they that run still in the race with all cheerefulnesse, but have not yet attained to the gold. Comparatè, non absolutè. Alas, we know in part, we beleeve in part: like Grammar∣schollers, that learne their part every day.* 1.454 There was a Noble Ma∣trone called Florentina, that wrote to Aug. to be resolved of her doubts, presuming that he could teach her any thing. That holy man was angry with her for it, and in the winding up of the Epistle concludes, Haec scripsi, non ut Doctor perfectus, sed cum docendis perfi∣ciendus, not as a perfect Doctor, as it pleaseth you to terme me, but as one that is to be perfected with them, that are to be taught. Let the like humility be in us all.

Hierome to Eustochium, Epist. 27. sayes, Hebraeam linguam ab adolescentia summo cum sudore & labore ex parte didici. She counted him a great Hebrician: yet he sayes, he learned it with great sweat and labour onely in part. We are but Hebricians in part, Grecians, Latinists in part: Philosophers, Rhetoricians, Logicians, Divines, but in part. Therefore let us be proud of nothing. Yet a wonder it is to consider how some have passed their bounds and limits. There was one Rontigernus Elguensis a bastard, that said he was equall in chastity with the Virgin Mary; that is not so much to be admired. The Gnostici avouched that they were Apostolis, & ipso Christo sapientiores, Iren. l. 2. c. 54. The Valentinians, that they were Deo meliores. Aetius, that he knew more of God, than he himselfe did, as Epiphan. reporteth of him.

Some of the Papists say, they can perfectly fulfill the Law of God: yea, they can doe more than the Law commands, they can doe workes of supererogation. Therefore they may challenge not only a perfection, but superperfection to themselves. This doth argue that they be too highly concetied of themselves.* 1.455 The young Students at their first comming to the Vniversity at Athens, seemed to themselves to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wise men: after a while, when they looked better into themselves, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lovers of wisdome. In processe of time, they became a peglower 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but verball Rhetoricians, no soundnesse in them. In fine, that they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, meere fooles and idiots. So would it be with us in Christs Schoole, if we had a true sight of our selves and our imperfections. Alas, all that we have is imperfect, we know but in part, we love but in part, our learning in humane sciences, in the Scriptures is but in part. Semper hic Deus do∣ceat, sayes Hierome, semper hic homo discat. This must be as a ham∣mer to crush in peeces the pride of us all. We may thinke highly of our selves for our good actions: but the bright eye of GOD's justice beholds many blemishes in our best actions. We are like to imperfect buildings, something is wanting. The holiest of all are

like the picture of Venus begun by Apelles, but not perfected: like coates halfe made, and halfe unmade. Therfore there is no cause why we should be proud of our selves. When we have done the best worke of all, let us knock on our brests with the publican and say, ô God be mer∣cifull to mee a sinner: forgive the manifold imperfections thou find∣est in my belt actions, and bury them in the grave of the obedience of CHRIST IESUS. Pythagoras his friends did so admire him, that they sayd, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all the words of GOD! Laert. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, divinely carried by GOD, so as none can come neere him. These and such like commendations are to be abandoned. These may suffice: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, well, wisely, truely. Plut. de a••dit. We cannot be perfect, till we come to heaven: when we dye, then we shall be perfected, and not before. Luk. 13.32.

We are come to their spirits: but where be their bodyes then?

They sleepe in their graves, as in beds: but shall bee wakened at the day of judgement: then those that sleepe in IESUS will GOD bring with him, and then we shall meet with them too. Hier. de locis Hebraicis sayes,* 1.456 that the foot-steps of CHRIST ascending into Heaven in the Mount of Olives, were still to bee seene in his dayes, to signifie, that as CHRISTS body is in Heaven, so ours also shall be there. Solus Christus intravit coelu; sed totus Christus in∣trabit coelum. Bern. p. 378. B. Securi estote, caro & sanguis, sayes Tertul. Vsurpastis enim coelum in Christo. The Head is in heaven, the body shall be there: the Vine is in heaven, the branches shall be there: the first fruits are in heaven, the second shall bee there: the husband is in heaven, the wife shall be there too. Let us provide, that our spirits first go to heaven, where be the spirits of these just and perfect ones; and questionlesse our bodyes shall follow after.

VERSE 24.

THE last person to whom we are come, yet not the least, is our SAVIOUR CHRIST, by whom wee have ac∣cesse to all the rest. Where, 1 there is nomen, his Name. 2. Officium, his office. 3. Fructus officij, the fruit of his office.

His Name is IESUS: dulce nomen Iesus, sayes Bern. in Cant. Ser. 15. Mel in ore, melos in aure, jubilus in corde: honey in the mouth, melody in the eare, joy and exultation in the heart: Melius est mihi non esse, sayes August. medit. ca. 39. quàm sine Iesu esse: melius est non vivere, quàm vivere sine vita. I had rather bee in hell with Iesus, then in heaven without Iesus, if it were possible. Let us la∣bour to have our part in Iesus.

2 For His office, he is the Mediator: there is an old covenant and a new: they be both graphically described, Ierem. 31.31. The old covenant was this, hoc fac, & vive, doe this and live. Gal. 3.10. cursed is he that continueth not in all things written in the booke of the

law, to doe them. This was a sowre Covenant. The new Cove∣nant is, Crede in me, & vive, Ioh. 3.18. this is a sweete Cove∣nant. Moses was the Mediatour of the law, Gal. 3.19. Epiphan. and the Greeke Scholiast interpret it of him: by his hands the two Tables of the law were transmitted to the people. I have beene ample in this text heretofore. I will now bury it in silence. But Christ is the Mediatour of the Gospell, the which hee hath established with his owne bloud.

The Heretiques called Melchisideciani made Melchizedec our Mediatour. Epiphan. contr. haeret. l. 2. tom. 1. Some Papists will have all the Angels and Saints in heaven to bee our Mediatours together with Christ. Aquin. p. 3. q. 26. art. 1. He freely confesseth that Christ is our Mediatour, simpliciter & perfectivè: yet the Angels and Saints also must bee our Mediatours dispositivè & ministerialiter. They are much beholden to this distinction of principall and ministeriall, some unskilfull physitions, give one drinke or one medicine for all disea∣ses: so these men apply this distinction of principall and ministeriall to salve up all soares among them. Christ is the Chiefe Head of the Church: the Pope is a ministeriall head under him. So Christ is the principall Mediatour, Angels and Saints are ministeriall. Yet if a woman should heare, she had a Chiefe husband, and a ministeriall husband, she could hardly indure it.

1 Tim. 2.5. One God: one Mediatour. they might as well say; there is one Principall God, but many ministeriall Gods under him; as to say, there is one Chiefe Mediatour, and many ministeriall; and he tels us, who it is: not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it is of the feminine gender, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hee alone, and no other. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Mediatour betweene God and man, must be both God and man: hee must have aliquid si∣mile Deo, aliquid simile hominibus; sayes Saint Aug. confess. l. 10. c. 42. That hee may mediate betweene them both. If he were onely man, hee could not goe to GOD: if hee were onely GOD, he could not goe to man.

As for Angels, they be neither God nor men: therefore they cannot be our Mediatours. As for the Saints in heaven, they bee halfe men; they have soules, but as yet they have no bodies, and they are not God; therefore they cannot bee our Mediatours. Nay properly to speake, the Holy Ghost, the third Person in the glo∣rious Trinitie, cannot be our Mediatour: for though hee be God, yet hee is not man: much lesse can the Angels and Saints bee our Mediatours. There is but one Mediatour of the new Covenant, and that is Christ Iesus, who being GOD above all, blessed for ever, vouchsafed likewise for our sakes to become man.

The Mediatour of the new Covenant hath established the Covenant with his blood. It is Christ alone, that by the bloud of hit Crosse hath set at peace all things in heaven and in earth, Col. 1. Therefore hee is the onely Mediatour of the New Testament. No Testament is of force without the death of the Testatour. Let them proove that any dyed for

us besides Christ, and then wee will acknowledge other Mediatours. As hee trode the wine presse alone; so hee is Mediatour alone: it is sa∣criledge to adjoyne others to him. Therefore as he tooke the paines alone, so let him have the honour alone.

Heaven indeed is opened by Christ; but wee are sinners, we shall not be admitted into it. Yes: for our sinnes are washed away in the bloud of Christ. Where.

1. Sanguinis larga effusio. 2. Effusi excellens utilitas.

The bloud that speaketh, better then that of Abel. Oecum.

1. In the Greeke it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Erasmus reads it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: so doth Oecum. referre it to Abel, not to his bloud. 2 Hebr. 11.4. hee is said, Yet to speake. It comes all to one reckoning.

Saint Chrys. reads it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, melius: but it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the plurall number.

The bloud of Abel spake well in his kinde, it is meete that sin should be avenged: but this speakes better in his kinde, to the joy and comfort of us all.

1. Abel spake on earth: this in heaven.

2. That spake against Cain, and Elias made request against Israel, Rom. 11.2. This speakes for us all.

3. That was the bloud of a meere man: this is the bloud of him that was both God and man.

4. That cryed, murder, murder, my brother hath murdered mee: this cries, I have beene murthered and killed for my brethren.

5. That did Tsagmah, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, clamare, send forth an hideous cry: this doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, speake sweetly to us: that did cry after a terrible manner; this doth speake after a more joyfull manner. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: more splendid, more significant, more sweete and comfortable. A cry is fearefull and lamentable: so is not a voice.

6. Abels bloud had no power of cleansing, this hath: it washeth us from our sinnes. This Saint Ambrose paints out in most lively colours.

Ille vindictam clamavit, hic indulgentiam. Ille peccatum fratris ac∣cusat: hic peccatum mundi remisit. Ille prodidit crimen, hic texit: as it is written, Beati quorum tecta sunt peccata. Ambr. de fuga saeculi, c. 5. Blessed are they, that are come to the sprinkling of his bloud.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The vulgar reads it, as if it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, adsanguinis aspersionem, Hebr. 10.22. v. 19. Hebr. 9.13. Exod. 12.22. As the bloud of the lambe was sprinckled with a bunch of hysop on the doore posts of the Israelites, and they escaped the destroying An∣gel: so Christs bloud sprinkled on our consciences; the devill, that Abaddon, hath nothing to doe with us.

Let the Papists glory of the bloud of Saint Thomas: By the bloud of Saint Thomas, which hee for thee did spend; grant we may goe whither Thomas did ascend. Let them magnifie the bloud of Saint Peter, Saint Paul, Saint Iames. Nay, Let them magnifie the bloud of their Pseudomartyrs: yet we will rejoyce onely in the bloud of Iesus,

wherewith we are washed from our sinnes, By which we have an en∣trance into the most holy place.

O sweet Iesus that would dye for us! The Master for the ser∣vant, the Creator for the creature; he that knew no sin, for mise∣rable sinners! O the unmatchable love of Iesus, that sheddest thy bloud for thine enemies! Many and grievous are our sins: moe in number than the hayres of our head, as red as crimson and skarlet: but Lord Iesus, wash them away in the bloud of thy sprinkling, and then I shall be found whiter than the snow; that I may stand with∣out trembling before thee at the dreadfull day of judgement.

Generosus animus magis ducitur quàm trahitur: a good nature will sooner be moved with loving perswasions, than drawne with threatnings. GOD hath beene more gracious to us than to them. They had the tart vinegar of Gods judgements; we have the sweet oyle of his mercy: they came to Moses that terrified them with the curse and malediction of the Law; we are come to Iesus that com∣forts us with the promises of the Gospell. Therefore our righte∣ousnesse should exceed theirs. I beseech you by the mercies of God, sayes S. Paul, not by the terrours of GOD. Gods mercies have beene wonderfull, therefore let us serve him more cheerfully than they have done: the love of Christ ought to constraine us.* 1.457 As he hath di∣ed for our sins, and shed his bloud for them: so let us dye to them continually. Let us serve him in holinesse and righteousnesse all the dayes of our life, that when this life is ended, wee may raigne with Christ for ever.

They had short winter dayes, that were full of shadowes; we have summer dayes: the Son of righteousnesse shineth forth bright∣ly to us; they had the bloud of Goats, Lambes, Calves, Oxen, as a re∣presentation of the bloud of Christ: we have Christs bloud actually shed on the Crosse for us; they saw Christ afar off: Your Father Abraham saw my day, and was glad: we see him already offered on the Altar of the Crosse for our sinnes, and crucified before our eyes in the preaching of the Gospell. Happy are the eyes that see that which we see. Many Kings and Prophets desired to see them, and could not. Let us walke worthy of this kindnesse of the Lord.

Now followes the use we are to make of it, which is double: the one negative, that we despise not our Saviour Christ, the Medi∣ator of the New Testament; the other affirmative, that we serve and honour him, Vers. 28.

He disswades us from despising him, by two arguments: the one from the worthinesse of the person, 25. the other from the dig∣nity of the Gospell, the thing it selfe.

VERSE 25.

FOr the caveat: hee doth not simply say, despise him not, but with a watch-word, looke to it, the danger is great if ye doe.

Christ is despised two kinde of wayes; openly and secretly: openly, by refusing to heare him at all, as they in the Gospell, wee will not have this man to raigne over us: How often would I have gathe∣red you together, and ye would not? some will not come to Church to heare CHRIST, they had rather heare a Fidler than heare a Preacher.

2 When as men heare, yet contemptuously: as the Pharisees did, Luke 16.14. these are open despisers of Christs speaking.

The other are close and secret despisers. They doe not peremp∣torily say, they will not come, but they make excuses for not com∣ming: I have bought a yoke of Oxen, sayes one: a Farme, sayes ano∣ther: I have burling in hand, spinning in hand: I have a journey to take on that day, I cannot come. This is a despising of Christ speaking, as the word importeth.

The other secret despisers are carelesse and negligent hearers: we will give him the hearing, but if we were out of the Church, we would not thinke of it againe. They looke themselves in the glasse of the Word: see many spots, but have no care to wipe them away. This is a kinde of despising the voice of Christ, and it shall be requi∣red at our hands: despise not him that speaketh any kinde of way, but heare him with all reverence: He is worth the hearing.

1 He speakes vera, nothing but the truth; for he is the Truth it selfe.

2 Suavia, that which is sweet and comfortable to us all, sweeter than the honey or the honey combe. Come unto me, all ye that are weary and heavie laden, I will give you rest.

3 Vtilia, that which is profitable: he tels us of a Kingdome prepa∣red for us.

4 Manifesta: he speakes plainely, evidenter, that any may un∣derstand him: there be no aenigmata, no riddles in his speech.

5 Efficacia: he speakes efficaciter, powerfully, with authority: never did any man speake, as he doth.

6 Sublimia; heavenly things: therefore despise not him that speak∣eth, but receive the honey drops of his speeches, to the joy and com∣fort of you all.

Why? what though we despise him? the matter is not great? yes: there is great danger in it. If they escaped not, who refused him, that spake on earth, namely Moses, yet tanquam ex divino Oraculo, which revealed the Oracles of God to them on the earth.

They that rejected him were severely punished. The man that with an high hand gathered sticks on the Sabbath-day contrary to the Law of Moses, was stoned. Corah, Dathan, and Abiram, that

murmured against him were swallowed up by the earth: they that tooke their parts were destroyed, Num. 16.49.

Some vengeance or other wil light on us, if we turne him away, and refuse him that speaketh from Heaven.

But how doth Christ now speake from heaven? Surely, by the mouthes of his Embassadours: he that heareth you, heareth me.* 1.458 Will ye have an experiment of Christ speaking in me? When a learned Ezra standeth up in the Pulpit to speake to the people, Christ spea∣keth. The wicked will reply on Christ at the day of judgement, and say, Lord when saw wee thee hungry, and gave thee no meat? So some will say, O if we might heare Christ speaking from heaven, we will sit with reverence and heare attentively. When any of his Stewards and Ministers speake, He speaketh; therefore beware how ye despise him that speaketh. They escaped not that despised Moses's ministery, and shall they escape that despise Christs ministery? Many heavie judgements will light upon the contemners of Gods Word. Manasseh though a King, was carried into captivity for it.* 1.459 Pelatiah died; Ierusalem that would not heare Christ when he clocked to her as a loving Hen, heard the cry of the Romanes to their destruction. If we at this day turne away our eares from hearing Christ speaking to us from heaven, the sword of the enemie, famine, pestilence, tedi∣ous Agewes not heard of before, some plague or other will fall on us. If they escaped not that despised Moses, shall they escape that despise Christ speaking from heaven?

VERSE. 26.

THE second reason is taken from the dignity of the Gospell.

Then, at the delivery of the Law, The voice of God did but shake the earth, Exod. 19.18. Now, at the exhibition of the Gospell, It shooke earth and heaven too. The which he proveth out of Hagge: where we have, 1. an Allegation of the Text; then a Commentary on the Text.

The people mourned that the second Temple was not so glo∣rious as the first: GOD comforts them, promising to make it more glorious; not in sumptuous building, but by the comming of the Messiah into it.

Before, he did shake but the earth, when the Law was given: now he will shake heaven and earth: heaven and earth was moved with the comming of Christ when he was borne, Herod, and all Ierusalem was shaken. Wise-men directed by a Starre, came out of the East to worship him. At the Passion of Christ, the earth shooke, the graves opened; many dead Saints came out and appeared. Heaven also was sha∣ken at his comming, the Angels in great multitudes came from hea∣ven and sung for joy at his comming: the voice of the Father was

heard from heaven at his Baptisme, This is my beloved Son, &c. At the passion of Christ, the Sun in the heaven was darkned, and drew in her face. At the Feast of Pentecost after Christs asscention, the Holy Ghost came from heaven: the Apostles on the sudden spake all languages on the earth; all Nations were shaken with the preach∣ing of the Gospel, which as a Trumpet from Heaven sounded in the eares of them all.

Thus the Gospell, whereof Christ is the Minister, is farre more glorious than the Law, whereof Moses was the Minister. Therefore let us take heed how we despise him that speaketh now to us from heaven.

VERSE 27.

HAving alleaged the Text, he makes a Commentary of it.

Shaken: like ships tossed on the Sea. As of things that are made, as the Tabernacle and Temple were.

Which cannot be shaken: the precious Iewels of the Gospell may remaine for ever. The ceremoniall Law, with all the Rites belong∣ing to it, is shaken: the Gospell continues to the worlds end.

They that despised the Law were punished, though it were to continue for a time: how much more shall they that despise the Go∣spell, which abideth for ever?

Here the Apostle speaketh of a spirituall shaking. There is one materiall shaking yet behinde: when as the pillars of Heaven shall bee shaken, the world shall passe away with a noise, the earth, with the workes thereof, shall bee burnt up; that is a terrible shaking. We feare now to see a few trees shake; but then Heaven and Earth shall shake. Let us shake now before CHRIST speaking to us in the ministery of the Gospel, that we may stand without shaking before him at the latter day.

Here we see that the Scriptures are not carelesly and negligent∣ly to be read of us. Grandia mysteria, lye often hid in one word, but of one word in the Old Testament Christ deriveth the resurrection. God of the living, not of the dead. Out of the Cloud, S. Paul fetch∣eth Baptisme: out of the Rock, Christ. The Apostle here out of one word in the prophesie of Hagge, concludeth the abrogation of the Law, and the corroboration of the Gospell. Therefore let us be cir∣cumspect in reading of the Scriptures: there is nothing idle in it, no not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as S. Basil speaketh: one word may be a foundation to set a goodly building on. Therefore marke with diligence every word of the sacred Scriptures.

VERSE 28.

HEre we have the affirmative use, that we should honour him: whereunto he exciteth us by two arguments: the one à praemio; the other à poena. 29.

Receiving a Kingdome: by expectation in this life, and possession in the life to come.

Not a Lordship, but a Kingdome: which our Saviour Christ (speaking better things than Abel) hath purchased for us with his bloud.

He doth not say, seeing we merrit a kingdome; we are not mer∣ritors, but receivers of it: Christ puts it into our hands, and wee receive it.

What manner of Kingdome? not an earthly that may be sha∣ken, but an heavenly: The windes may blow downe these kingdomes, the earth may shake and hurle them downe; fire may consume them; the sea devoure them. God may use the men of one kingdome, as knives, to cut the throat of another kingdome. But this is a kingdome that cannot be shaken.

This we receive from Christ our Saviour: he rewards our poore service with a kingdome; therefore let us serve him.

Which is amplified by the efficient cause, and the formall.

The efficient is the grace of God; without the which we cannot serve him. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Let us hold the grace given to us in the Gospell, that it may bee as a whet-stone to sharpen us to his service.

Then for the manner of it; it must be pleasingly; so as he may be pleased with our service. Some serve God, and yet please him not. They give to the poore and to the Preachers of the Word; but it is grudgingly: whereas God loves a cheerefull giver. We must so serve him, as that we may please Him.

Whereunto two things are required: shamefastnesse, in respect of our selves; and reverence in regard of him.

When we looke to our selves, considering what vile wretches we be, polluted with sin in soule and body, wormes-meat, dust and ashes, then wee must hang downe our heads in our bosomes for shame: we are unworthy to serve such a Master as Christ is.

2 In respect of him, we must have reverence, because he is the high and eternall God. We must love Christ, and reverence him too: love him as a Saviour, reverence him as a Lord and Master. Though a servant have a poore man to his Master, yet he must reverence him: our Master is rich, Heaven and Earth are his: therfore reverence him. Though we have a weak man to our Master, yet we must reverence him. Christ is most strong, able to crush us in peeces with a rod of Iron. Though he be a wicked man, yet reverence him. Christ is most holy, no iniquity dwelleth in him: therefore reverence Him.

VERSE 29.

WHY? he is our kinde, loving and mercifull GOD: but as Hee is a GOD of mercy, so of vengeance too.

GOD is ignis communiens, consumens & purgans, * 1.460 Hee is a preserving fire to them that serve Him aright, Zach. 2.5. Hee is a consuming fire to them that rebell against him, that cast His Com∣mandements behinde their backes. He was a consuming fire to the Israelites, when he sent fiery Serpents among them to kill them: to the Sodomites, when He sent fire and brimstone to destroy them: to the two Captaines that went for Elias, when Hee sent fire from Heaven to spoyle them: Hee consumes, with Consumptions and diseases, with the Pestilence, inundations of waters, with fires in many Townes.

There be two fires: the one temporall, the other eternall: Hee will be a consuming fire to all impenitent sinners,* 1.461 when they shall bee with the rich Glutton in the lake, burning with fire and brimstone for ever. Therefore let us feare this God: Kisse the Sonne, least, if His wrath be kindled but a little, yee perish from the way.

We flatter our selves too much in the mercies of God. God is mercifull. As a Father pittyeth his children, &c. His mercie reach∣eth to the heavens. Though we be adulterers, drunkards, proud, malicious: yet God is mercifull. I but as He is demulcens Pater, so he is animadvertens judex: with an axe ready to cut our heads. Because God doth not alwayes shew Himselfe in the likenesse of fire, a ter∣rible God, powring downe the coales of his wrath upon us, because he beareth with us, and doth not by and by punish us for our sins; we thinke we may contemne him, we may serve him as we list, any service will content him. I but remember likewise, that our God is a consuming fire. It is long peradventure before a fire breakes forth, it may lye lurking a great while and not be seene: but if it begin to flame, to set upon a Towne; without great prevention it will burne up the whole Towne. So God is patient, His wrath is long a kindling: but if wee provoke him too much, Hee will breake forth as a fire and consume us all. He is a fearefull God with whom wee have to deale: therefore let us serve Him with feare and reverence, in holinesse and righteousnesse all our dayes: that wee may not onely avoyde this fire, but enjoy the light of the heavenly Ierusalem for ever.

CHAP. XIII.

IN the 11^th Chapter, we had a Treatise of Faith: in the 12^th a Treatise of Hope: now in this we have a Tractate of Love.

1 The delivery of certaine precepts. 2. The conclusion of the Epistle.

The precepts concerne the members of the Church, and the Rulers, verse 17.

For the members. 1. Hee perswades to that which is good. 2. Hee disswades from that which is evill: verse 4. For the per∣formance of that which is good, hee commends love to them. 1. quoad affectum: 2. quoad effectum. verse 2.3.

VERSE 1.

NOt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the love of the brethren or brother∣hood. Of them that be brethren in CHRIST: which have one Father, which is God, one mother, the Church: that suck one milke out of the two dugs of the Word of God: that have one Faith, one Saviour, one Baptisme, one H. Supper, one inheritance, the kingdom of heaven. Let the love of these brethren continue. We must love all men, as they are the glorious workemanship of God, crea∣ted after Gods image: but those especially that are His workeman∣ship in CHRIST IESUS, renewed after the image of the LORD IESUS. Owe nothing to any man, save love. Love a Turke, a Iew, but especially love a Christian that embraceth CHRIST truely as thou doest. There ought to bee brotherly love amongst them, that as brethren professe one Faith, one CHRIST, and one Gospell.

1 Love is the body of a Christian.

2 Love is the Seale of our election. 1 Iohn 3.14. If thou hast no love, thou hast no assurance of eternall life.

3 Love is the sauce that seasons all vertues. 1 Cor. 13. Though thou commest to Church and hearest Sermons, receivest the Com∣munion, offerest up the sacrifice of prayer and praise, talkest never so gloriously of Religion; yet without love, thou art but as sounding brasse, &c. therefore let brotherly love continue.

4 It is a sweet thing: therefore it is compared to the oyle, powred on the head of Aaron: it is a profitable thing, resembled to the dew of Henmon: therefore let it continue.* 1.462

Yet for all that, love is a rare bird among us; she is much in our

tongue, little in our hands: we talke of her, but we walke not accor∣ding to the rule of love. Love envyeth not. What envy is among the professors of the Gospell? If our Neighbour be in better estate then we, we grieve at it. Love disdaineth not. What contem∣ning is there one of another? Love seeketh not her owne. Among us every man is for himselfe, none regards the good of an other. Love thinkes not evill, it speakes not evill. What cursed speaking, back∣biting, railing and slandering is there among us? Love is not onely cold, but in a manner dead among us: there is more love among Turkes and infidels then among Christians. Drunkards love, there is good fellowship among them: Theeves love, they have one purse: Adulterers love: The Divels love: A legion of Divels were in one man: onely wee that professe our selves brethren in Christ, which ought chiefely to abound in love, and be lights to others, wee want love. What a pittifull thing is this?

He doth not say, let it be, let it finde a footing among you, but let it abide and continue:* 1.463 he that dwelleth in love, dwelleth in GOD; not he that hath love. He doth not say, let love be as a guest among you, which tarries for a night or two, but let him be a continuer: let him never discontinue from you.

The Scripture sayes, let not the Sunne goe downe on thy wrath. Wee must not keepe anger with us an whole night: but wee must keepe love with us day and night, continually.

Love hath many enemies that seeke to thrust her out of doores. Therefore we had need to hold her, and to labour for the continu∣ance after.

1 There is the Divell that cannot abide her. Iud. 9.23. Accor∣ding to his name, he is an enemy, that sets himselfe against love. If he see love in a Towne, he will expell her if he can, by one meanes or an other.

2 He hath his factors and agents in all places, that labour to breake the necke of love. Now a dayes they bee especially two; talebearers, and wrangling Lawyers. God tooke order in the law, that none should goe about with tales: yet they are too frequent in every Towne, sowing the seed of dissention, and nipping love in the head. Therefore if yee will have love continue, stop up your eares against Talebearers: And as the North winde driveth away raine; So with an angry countenance doe ye the Talebearer.

As for Lawyers, they be necessary in the Common wealth, as well as Physitions: but as he is a bad Physition that will make work for himselfe; So he is a bad Lawyer that will set men together by the eares, for the enriching of himselfe. Let us take heed of all that goe about to pull love from us: and let her bee continued a∣mong us.

3 There bee weaknesses in our selves: wee are too supercili∣ous, too credulous, ready on a small occasion to cast away love.

4 There are many infirmities in them whom wee love: yea even in the best of all. Now when love sees an infirmity, shee

must cover it, or amend it, and not cast off a friend for an infir∣mitie.

The Holy Ghost not without great cause made choyse of this word, [continue:] for hee knew there were many ropes to pull us from love; many that would seeke her discontinuance.

Wee desire the continuance of all other good things: wee would be glad, that wealth, honour, health, ease, prosperitie might continue, and shall we not seeke the continuance of love, that sweetens them all to us?

Doe not onely love for a time, but continually. But alas, love is of little continuance: Many have beene friends, that proove enemies. Herod and Pilat were friends, but afterwards fell out: Love is fine drinke, but it growes soone sower. Some there be with Amnon, that hate more then ever they loved before. In other things wee cannot away with the Praeterperfect tense, as to say, I had health, I had house and land, I had wealth: yet wee content our selves to say, I had love. Indeed, the time was when wee loved: but now one neighbour cares not for an other. That is a miserable altera∣tion. Let brotherly love continue. Let her tarry with us, so long as we our selves tarry. Let her dwell with us in this world, that shee may dwell with us, and we with her in the world to come.

VERSE 2.

THE Branches of Love are three. The first, concernes our neighbours. 2.3. verse; the second our selves. 4.5.6. verse, the third our rulers.

Having spoken of Love in generall, he shewes the nature of Love, and gives us some touchstones for the tryal of it.

Yes, with all our hearts: God forbid, but that wee that bee Christians, should love one an other.

I but if yee have love, let it appeare by your fruits, 1 Ioh. 3.18. As Saint Iames saith, Shew mee thy faith by thy workes: so shew mee thy love by thy workes.

1. Hospitality. Hee doth not say, be hospitall, but let the love of hospitality continue. Wee are ready to forget that which as wee thinke, is against our profit, or is an empairing of our wealth. Now many imagine hospitality to be so. Therefore wee invent ma∣ny shifts and excuses. I am decayed in my estate, I am not so rich as I have beene. I have wife and children to provide for. I cannot give that I have to strangers. My house is but little; my fare meane: strangers will not like of it. I but for all this, be hospitall: forget it not. These Hebr. 10.34. were spoyled of their goods: yet he would not have them to forget hospitalitie.

Why? it is an honourable and commodious office: thereby some by being hospitall. Hee names them not, because hee spake to them that were exercised in the Scripture. The people should bee so ac∣quainted

with the Scripture, as that the Preacher should not neede to name the good men, when hee speakes of their vertues. Abraham and Lot.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, latuerunt, whereupon some Schoole-men have it placue∣runt, whereas the Greeke can import no such thing.

Others translate it, latuerunt. Some have lien lurking, receiving strangers into their houses. They restraine it to Lot: the plurall put for the singular. Hee lay lurking quietly in his house, protected from the rage of the Sodomites, because he entertained Angels: but this is ridiculous.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: latebat illos: they knew them not to be Angels: they tooke them to bee meere men, as they them∣selves were; yet they received them.

1. How were they Angels, when as one of them is called Ieho∣vah, and the Iudge of the world? One of the three was GOD, the other two were Angels.

2. If they thought them to be men, not Angels; why then did they worship them? It was but a civill adoration or reverence, such as Iacob gave to Esau, and Abraham to the Shechemits.

They did not dreame that they were Angels: they were perswa∣ded that they were but men, yet they entertained them. Which am∣plifies their fact. If a great Lord come to thine house, like a Lord, and thou take him into thine house, it is no mervaile: but if hee come in a beggers weede, and yet thou receive him, that is lau∣dable. These were Angels, Lords of Gods privy Councell: yet they came like men; for all that Abraham and Lot entertained them, and were glad of them. See how GOD honoured their hospitality. Let us doe the like, that God may blesse and honour us.

In hospitality these things are required. 1. That wee doe it frequen∣ter. One swallow makes not a spring. The receiving of a stranger once makes not an hospitall man. Wee must make a dayly use and occupation of it. It was the continuall practice of Lot and Abraham, as may appeare by their behaviour.

2. It must bee celeriter: wee must not tarry till strangers offer themselves: we must pull them in, as Abraham and Lot did. Wee must constraine them, as Lydia did S. Paul and Silas.

3. Hilariter: without grudging, 1 Pet. 4.9. we must not repine at it, speake hardly of them when they be gone.

* 1.4644. Humiliter: not receive them after a stately and Lordlike man∣ner, but after a meeke manner: as if we weare rather beholden to them, then they to us. They be the brethren of Christ, the sonnes of GOD: we are not worthy of such guests.

5. Abundanter: according to that abilitie wherewith God hath blessed us. If wee have but a little, let them have a little, as the widdow of Sarepta dealt with Elias. If we have a great portion of Gods blessings, let them tast of them.

6. Wee must doe it perseveranter: be not weary of well doing. Ho∣spitalitie is a good thing, be not weary of it. Let thy house be open

to good men all the dayes of thy life. But alas, this is an hard do∣ctrine, who can abide it? wee are too much wedded to the world: yea, they that make a great shew of Christianitie, are ready to say with Nabal, shall I take my bread and my water, and my flesh,* 1.465 and give it unto men, whom I know not whence they be? O forget not this duty. Here hee meanes such strangers especially, as are compelled to forsake their countrie for the Gospels sake: but it is to be extended to all.

It is an excellent dutie: and wee have many spurs to pricke us to it.

1. God requires it. Isai. 58.7.

2. Wee have many examples for it.

3. We our selves may be strangers: therefore doe as ye would be done to.

4. The want of it hath beene grievously punished: it was the overthrow of an whole tribe. Iud. 20.

5. In receiving men that be strangers, we may receive Angels: Preachers which be Gods Angels, nay, Christ himselfe: Matt. 25.6.

6. It is gainefull for this life, and that which is to come. Abra∣ham had a Sonne streight after the entertainement of his strangers. Lot was delivered from the destruction of Sodom. God blessed the house of Obed Edom: and hee will blesse those houses that receive strangers. Therefore be not forgetfull to lodge strangers, receive them into your houses in this life, that CHRIST may receive you into the house made without hands in the life to come.

That may suffice for the entertainement of forrainers: now fol∣lowes our usage of them that be at home with us: they are either in bondage, or at libertie.

Out of sight, out of minde. These were enclosed in the prison wals: therefore hee sayes, remember. Though they be a good way from you, yet remember them.

There be 2. kindes of bondmen: Vincti Iesu Christi, & diaboli: Some are in bonds for righteousnesse sake; some for unrighteous∣nesse: some for the Gospell, some for theft, murther, treason,* 1.466 grosse and notorious vices. For the hope of Israel, sayes Saint Paul, Am I bound with this chaine. Some are in bonds for Popery, Anabapt. for sects and schismes. All are to be remembred, as occasion serveth: though they be in bonds for evill causes, yet let us in some sort re∣member them. Let us goe to them, if opportunitie serve, and give them good counsaile. Let us labour to bring them to a sight of their sinnes, and so make them Christs free-men: that is a worthie worke. A theefe was converted at the gallowes: therefore there is hope of doing them good in the prison. A blessed thing to save such a soule.

But especially if any are in bonds for the Gospell, let us bee mindefull of them: Let us repaire to them personally, if wee can, and not be ashamed of them, if that be not permitted, as it is not by the Papists, who are more cruell then Nero himselfe: for under

him Saint Paul, when hee was at Rome, had all his acquaintance to come to him, and were not forbidden. Yet if wee cannot doe that, let us send reliefe to them, as Onesiphorus did to S. Paul. Let us speake for them,* 1.467 as Pilats wife did for Christ. Let us write for them, as Lysias did for Paul. If none of these lye in our power, at the least let us pray for them. All the Tyrants in the world cannot hold us from that, at the least in heart to commend them to the LORD. When S. Peter was in prison,* 1.468 Earnest prayer was made of the Church for him. Let us pray earnestly for them that be in prison, for the profession of the Gospell. Though there be none in England in these happy dayes of prosperity; yet there be Christians in bonds in Turkie, in the unholy-house of Rome, and such like places. Let us remember them to the GOD of Heaven. If wee were in prison, we would be glad to be remembred; so let us remember others. But alas, we heare often the lamentable cry of poore prisoners, and it pierceth us not: like Pharaoh's Butler, we forget the affliction and imprisonment of Ioseph.

And them that are evilly intreated: namely, in the body, as ap∣peareth by that which followeth: whether they are afflicted with poverty, with want of meat, drinke, cloth, and other comforts, or with sicknesse that puts them to much paine; let us remember them, as being our selves also in the body: that may well bee supplied. Some supply the word afflicted. Others interpret it of the Mysti∣call Body, as being of the same body that they are of. Some un∣derstand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: but that is boldnesse.

The words may be taken as they be, 2 Cor. 5.6. Being in the bo∣dy, subject to like calamities that they be. They are poore, so we may be. They are sick, so may we be. The nayle in the wheele that a while agoe was aloft, is now below in the myre and dirt: so we that are now at liberty, and enjoy prosperity, may on the turn∣ing of an hand be evilly entreated.

This is the reason why we are so little affected with the mise∣ries of our brethren; because we poste light by it: What is that to us, said the Chiefe Priests and Elders to Iudas?

So when one tels us, such an one in the Towne wants bread for him and his children, What is that to us? Such a family is grie∣vously visited, the man, wife, and children, are all downe at once: I am well, a flye for it. Thou hast no charter of thy health: what a shame is this? Who is weake, sayes S. Paul, and I am not weake? So we should say, who is poore? who is sick in all the Towne, and I am not sick? If the goute be in the feet, shall the head say, what is that to me? if the head ake, shall the foot say, what is that to me? The affliction of our brethren, should be our affliction. Let us in pitty remember one another, that GOD in mercy may remember us all.

VERSE 4.

IN the former Verses the Apostle hath commended three ver∣tues to us: charity, hospitality, pitty, and compassion over the afflicted. In this Verse he comes to the fourth, which is chasti∣ty: shewing the meanes whereby we may keepe our selves chaste, and the judgement of God against all unchaste persons.

So that this Verse divides it selfe into two parts: 1. A com∣mendation of mariage. 2. A condemnation of all uncleane persons, that neglect or violate mariage. In the former, first the estate is commended, secondly the bed is defended. The commendation of the estate is in these words, mariage is honorable in all: where three points are to be considered. 1. The subject, what mariage is: 2. The attribute, why it is called honorable. 3. The persons among whom it is Honourable. Mariage hath three names in the Latine Tongue: Nuptiae à nubendo; because at the solemnization of the mariage the maried parties, in token of modesty, were wont to be covered; Con∣jugium à conjungendo, of the joyning of them together: matrimoni∣um, quod à matre nomen accepit; either quasi matris munium, the of∣fice of the mother, because the mother is most occupied about the children when they be young: or quasi matrem muniens; mariage is a defence to the woman, she gets a husband that is a vaile to her eyes; or quasi matrem monens, putting the woman in minde of her duty to her husband and children.

It may be thus defined. Mariage is a copulation of one man and woman together, for GOD's glory and the comfort of them both.

The first man that had two wives, was a wicked man. The Pa∣triarks Abraham, Isaac, Iacob; sundry holy Kings, as David, and Salomon had many wives. That was ex dispensatione, non ex instituti∣one: howsoever, it was winked at by God, yet it was an aberration from the first institution, ab initio non fuit sic: and if ever there was any necessity of many wives, it was at the foundation of the world for propagation, &c.

God might dispense with a man to have many wives: but hee cannot dispense with a woman to have many husbands, sayes Bel∣larmine, l. 1. de Sacr. Mat. c. 11. No though there were but one woman in all the world. This is strange: may the Pope dispense with all the ten Commandements; and shall Gods hands be tyed up from dispensing? but in very truth, by Gods appointment mariage is only betweene two. There may come no more into this yoke, save two at once. God gave but one wife to Adam, yet there were plures costae in Adamo (as Tert.) & indefatigabiles manus in Deo: there were many ribs in Adam, and power in God to make moe wives, if it had pleased him.* 1.469

The first mariage being of GOD's owne making, must bee a president to us all. Among the Turkes it is lawfull for a man to

have as many wives as he can keepe: yet he must have but one at once with him in his house. Christians doe abhor it: we have a sharpe, yet a wholesome statute against it of late in England.

Mariage then is the conjunction of a Man and Woman toge∣ther after a comely and religious manner in the publike face of the congregation, that the Church for avoiding of offence may take notice of it, and that all things may be done in order as the Apostle speaketh, this here is termed honourable.

He doth not say, mariage is lawfull, good: it is a convenient thing: but honourable. Vertue is laudable, said the Philosopher: but felicity onely is honourable. This is the highest title of all: it is to be had in great price, honour and estimation: it is honourable be∣fore God, his Saints and Angels. Some honour it too much, as the Papists, that make a Sacrament of it. Sacramentum hoc magnum est, Eph. 5. Yet the Greeke word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and if every Mystery should be a Sacrament, there should not be seven, but seventy Sacraments, and more: neither doth he speake of mariage, but of the conjuncti∣on of Christ and his Church, in that place.

We will fight against them with their owne weapons. 1. As the covenant is common; so ought all Sacraments, the Seales of the Covenant, to be common. If mariage be a Sacrament, why is it not common to all Christians? Why doe they deny Ministers to mar∣ry? 2. Every Sacrament must be celebrated by a Minister: Goe teach all Nations, baptising them, &c. A Minister (as Bell. conten∣deth) is not necessary in the celebration of mariage: the parties con∣tracting are sufficient. Therefore (to speake properly) it is no Sa∣crament: Though the Councell of Trent of late hath taken some fur∣ther order in it. We may not honour mariage so farre as to make a direct Sacrament of it: yet it is honorable.

A number there be, that have exceedingly dishonoured and disgraced it. Marcion (as Epiphan. recordeth of him) called ma∣trimony, inventionem Diaboli, & mulierem, ipsum opus Diaboli. Sa∣turnius & Basilides (as Iren. lib. 1. cap. 22. writeth of them) blushed not to affirme, that Nubere & generare were à Satana. Hier. treading in Tertullian's steps, wrests some sentences of Saint Paul to the dis∣grace of mariage. Saint Paul sayes, Melius est nubere quàm uri. A goodly commendation! As if a man should say, it is better to have a lame leg, than none at all. Melius semper comparationem deterioris respicit. That is not so: it is better to take Physick, than to live in paine: is it therefore evill to take physick? So it is better to marry than to burne; is it therefore evill to marry? Let them all say what they will, mariage is honourable, and to be honoured by us all.

1 It was instituted by the most honourable person, that ever was, namely, by GOD Almighty: he saw it was not good for man to bee alone: therefore Hee provided an helper for him: Hee cast him into a deepe sleepe, tooke a rib out of his side, of it hee made a woman, and brought her to the Man.

2 It was ordained in the most honorable place that ever was on the face of the earth, namely, in Paradise, the Garden of the Lord.

3 It was appointed in the most honourable time that ever was, in the time of innocency. Then a woman was needfull for a man, much more now in the time of corruption.

4 It was preserved in the most dangerous time that ever was: in the great deluge that overflowed the whole World. Noah and his wife, his sons and their wives were saved in the Arke. An argu∣ment, that GOD made a precious and honourable account of mariage.

5 It was honoured with the presence of our Saviour Christ, and graced with the first miracle that he wrought.

6 By the judgement and practice of all Nations, it is ratified to be an honourable estate. For they that bee maried, in all places have the upper hand: they have the higher roome in all meetings, in the Church, and at the Table: which argues that honourable estimation which all have of it in their hearts.

7 It hath honourable effects: by it, the number of Gods elect is accomplished, the kingdome of Heaven replenished, the Church is furnished with worthy Preachers, that are as Gods arme to pluck up men into the Kingdome of Heaven. The Common-wealth is pro∣vided of wise Governours, of stout Souldiers, of all kinde of estates and conditions: mariage is the pillar that upholds the world, the seminary of Church and Common-wealth. Therefore it must needs be confessed, to be a glorious and an honourable estate. Let none open their mouthes against it.

8 Because it is an excellent meanes to keepe our vessels in holi∣nesse and honour, as we are commanded, 1 Thes. 4.4.

And now seeing mariage is an honourable estate; let us be bold as occasion serveth, to flye to it. If thou hast deflowred a virgin, that is none of thine, as Amnon did Thamar, though it have beene in thy secret chamber, the doores fast locked up, be ashamed of it. If thou art an impure strumpet, as Iesabel was, tyring thy head, and painting thy face to allure lovers withall, be ashamed of it: for if thou per∣sistest in that sin without repentance, Christ will be ashamed of thee, when he commeth in his glory with his holy Angels. In regard thereof thou mayest be ashamed: but be not ashamed of mariage. This is no sin in it selfe: nay, it is an honourable thing, thou needest not to be ashamed of it. When Mordecai was carried through the City with the royall apparell on his back, with a crowne set upon his head, with this Proclamation, so shall it be done with the Man whom the King will honour, was there any cause why he should blush at it? No, because it was an honour appointed to him by the King. If the Lord have given unto thee a godly wife, being a man; or a wise hus∣band, being a woman, thou needest not be ashamed of this crowne which the King of Kings hath set upon thy head. We may be bold as occasion serveth, to flye to this honourable Sanctuary.

Yet let us not rush rashly and unadvisedly into this honourable

estate. When S. Peter being in the Mount, saw the externall glory of his Lord, and Master, that his face shined like to the Sun, by and by he is enamoured, in a love of that place, and saith, Master, it is good for us to bee here: but the Text witnesseth, that he wist not what he said: even so a great number of rash and heady young men, set their love upon a maide, before they have learned to love GOD. When they are carried up, as it were, into the Mount, where the glory of mariage is shewed unto them, and by by they say in their hearts, It is good for us to bee here. But if they were rightly examined of the things appertaining to mariage, they might take up that speech of S. Peter's, and say, We speake we cannot tell what. Though it is a most worthy estate, yet it is not without a godly premeditation to be undertaken: we must take a diligent view of those spurs that put us forward to mariage. It must not be the bare satisfying of our greedy lusts and raging affections; though a re∣spect may be had unto them: but the glory, that we may procure to God by it, our mighty Creator, and Mercifull Redeemer. The good that we may purchase unto the Church and Common-wealth in that estate, must be set before our eyes. A wise choyce must bee made, with great advice & deliberation of that yoke-fellow which we propound to our selves. We must not onely fixe our eye upon the externall beauty of the body, as Shechem did upon Dinah, be∣cause she was faire. Beauty indeed is the good gift of God, and many godly women have had it, as Sarah, Rebeccah, Rachel, Hester, and such like: neither is it to be contemned unlesse it be alone, not accompanied with the internall beauty of Gods spirit. As it is said of the Church, the Spouse of Christ, The Kings Daughter is all glori∣ous within: so may it be affirmed of a good wife, that is fit for a Christian indeed, see that she be glorious within; see that she be of a sound and incorrupt religion, else she may steale away thy heart from God, though thou beest as wise as Salomon, and as strong as Sampson. See that she be a wise Abigail, for the carrying of her selfe; that she be a sober and modest Hester: see that she may be an other Elizabeth, to walke with thee in all the Commandements of God without reproofe. Then when beauty shall fade away like a flowre corrup∣ted by sicknesse, thought, cares, age, and such like▪ when riches shall decay, that are subject to a thousand casualties, of thieves, fire, water, &c. A wise, godly, and loving wife, shall bee a perpetuall comfort unto thee, and as it were a continuall feast. The Lord grant, that as he hath given mariage unto us as a singular blessing, so by our owne sinnes it prove not a curse to any of us.

As God hath made it honourable: so let not us dishonour it: nei∣ther by disorders abroad, nor ill-government at home. What a shame is it for a maried-man to sit at the Ale-house al the week long, that hath wife and children to provide for? It is a disgrace to a Batchelour, much more to a maried-man. Shall a maried-man have a Queane in a corner, that hath a Rebekah of his owne: For a mari∣ed-man to bee a gamester, to spend all at cards and dice? Shall a

married man be absent from Church? be a swearer and a propha∣ner: he gives bad example to them of his family: vul nerat non tam facto, quàm exemplo. A marryed man had neede to bee more cir∣cumspect over his wayes then an other.

2 Not by ill government at home. If the children and servants bee out of order, who shall beare the blame of it, but the househol∣der? every man is as a petty king in his owne house: if wee cannot restrayne them, we may remoove them. If they will not be brought into GODS house, send them packing out of thine house. A de∣ceitfull person shall not dwell in my house: Psal. 101.7. So let us re∣solve, and say, a swearer, a theife, an alehouse hunter shall not tarry in my house: especially let us not dishonour it by unnaturall strifes and contentions one with an other.

There be two things that may make marriage honourable to us. The one before marriage: the other after. The things before, are prayer and Christian choyce of our yoke-fellow. When Abrahams servant went to seeke a Wife for his Masters Son, he begun with God, LORD GOD, send mee good speed this day. Wee ought to en∣terprise nothing without prayer: much lesse so weighty a thing as Marriage, which is not of a day, but for a terme of life.

GOD at the first brought Eve to Adam: and Hee by the se∣cret hand of His providence brings Men and Women together at this day. If thou Marriest without GOD, thou shalt live without GOD: and that is a miserable life. Yet a number are carryed by their owne affections, and never consult with God.

The other thing before Marriage is a Christian choyce. There bee two loadstones for the most part that draw us to Marriage: beauty, and riches. Beauty indeed is the gift of GOD, a precious pearle, a comely ornament, yet this must not bee a sole motive to marry. There bee many wormes to eate up this goodly flower of beauty, care, sicknesse, the poxe, old age, &c. If a man love for beau∣ty alone, beauty vanishing, his love vanisheth. Remember what the wise man sayes, Pro. 31.30. Favour is deceitfull, &c.

But now a dayes riches is all in all. Though she be a beautifull woman adorned with many vertues, yet shee may bee long enough without an husband, unlesse shee bee penny white, as well as Nature white: unlesse shee have the red angels as well as ruddy cheekes. Now the question is, what hath she? not, what is she? what dow∣ry, not what endowments of GODS Spirit? what portion, not what piety? Iudas question is too ryfe among us; we say to the Pa∣rents, quid dabis? what will yee give with your daughter? nay the trash of the world makes men like where they have no liking. A woefull thing! The world is not wholly to bee neglected, whyle men are in the world: yet the world must not be the chiefe or onely tyer of the knot of Marriage: then it may be soone untyed. GOD hath many bellowes to blow away riches withall. A rich man over night, a fire comes on the sudden, a poore man in the morning: when wealth is gone, that made the Marriage, where is the love of

marryed folkes? Againe, this night may thy soule be taken from thee: then whose shall all these bee that thou hast gathered together?

The things that may make this estate honourable to us after Marriage, are likewise two. The first is the bearing of one anothers burthen. There is no man or woman on the earth, but have their infirmities: Saints we may be, but Angels we are not. If ye will have perfect men and women, yee must goe to heaven for them: there are the Spirits of just and perfect men. Hebr. 12.23. The husband must beare with the wife, the wife with the husband: else we shall disho∣nour this honourable estate. The woman, they say, was borne to beare: true indeed, to beare Children: by bearing of Children yee shall be saved: that is the purgatory whereby shee must goe to hea∣ven. But the man in some respect was made especially to beare, vir à virtute. Man of man-hood, he is of greater strength and pow∣er: mulier quasi mollior, therefore to be borne withall.

2 Being married we must arme our selves against the crosses of Marriage.* 1.470 It is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a sweet bitter thing. Saint Paul hath read the destiny of married folkes: Such shall have trouble in the flesh. Somtimes the man is troubled with an unkind wife, as Iob was: curse God, and dye. She could be content to be rid of him. Sometimes the woman is troubled with a churlish husband, as Abigail was with Nabal: sometimes both are troubled with their Children, as Isaac and Rebeccah was. I am weary of my life, for the daughters of Heth, &c. Sometimes they are troubled with their servants. As the Psalmist sayes, many are the troubles of the righteous; so may it bee sayed in speciall: many are the troubles even of righteous married folks: crosses in themselves, their goods, and in those that belong to them.

If wee have not Christian patience in some measure to beare them, we shall dishonour this honourable estate. In stead of honourable we shall make it onerable, burdensome to our selves and others. As God hath pronounced it to bee honourable: So let us honour it with our Godly lives in this present world, that God may honour us in the world to come.

3 As Marriage is honourable: so it is for this life alone. In the Kingdom of Heaven there shall be nec foeminae, nec nuptiae: we shall neither marrie, nor be married, but we shall bee like the Angels of heaven for ever. A wife is but for this life, which God hath made as a span long. As there is a time when wee go to the Church to be marryed: so there is a time when we shall be carryed to the Church or Church∣yard to be buried. Though a wife be as faire as Sarah, as vertuous as Hester, as religious as Hannah, as chast as Susanna, though she bee never so sweete a companion; yet shee is for this life alone. Therefore let us so live together in this world, that wee may live with our Husband CHRIST IESUS in the world to come.

Now to the persons among whom it is honourable: among all: high and low, rich and poore, Magistrate and Subjects, Mini∣sters and people.

Among all.]

Because the adjective in the originall Text may indifferently be applyed either to the masculine or neuter gender, there hath beene great controversy, what substantive should be supplyed. Some in∣terpret it, Marriage is honourable in all times, other in all ages: in all things belonging to it: in the copulation of husband with wife, in the procreation of Children, &c. Yet rather it is to bee referred to the persons, then to the things.

1 In such an Ellipsis that is most usually understood, Rom. 1.16. Heb. 12.14.

2 The circumstance of the place doth require it: that as fornica∣tion and adultery is to bee avoyded of all, because God will judge it: So Marriage should be granted to all, for the eschewing of those sins which pull upon men the Iudgement of God.

So doth Saint Chrysostom interpret it.

Ob. It cannot be understood of the persons: for if it be honour∣able among all, then between Brother and Sister. Bellar. l. de clericis, cap. 3.

So. A very Cavil among all, that is, to whom God hath al∣lowed it in his Word. Not amongst children, Eunuches, &c. as, 1 Tim. 2.4. God will have all men to bee saved. Yet not wicked men persisting in their sins. All, that is, of all conditions. So heere marriage is honourable among all.* 1.471 Yet not among those degrees which God hath inhibited, but among all estates.

I what condition soever they bee, high or low, rich or poore, Magistrate or Subject, Minister or people, Marriage is honou∣rable among them all: no estate, no trade, no degree is excluded from it.

The Priests in the time of the Law were married.

The Ministers in the time of the Gospell were Married, and so continued a long time, about foure hundred yeares after Christs ascention. The first that inhibited marriage, was Siricius, foure hundred yeares after CHRIST, as Gratian one of the Popes chiefe Champions doth confesse. Afterwards a single life with great severity hath beene imposed on them. Sozom. lib. cap. 23. calleth it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: which the Nicene Councell was about to con∣sult upon, that ministers should not lye with their wives, which they had before their ordination. The last Councell of Trent, pronoun∣ceth them to bee accursed, which dare affirme that Priests adopted already into holy orders may marry.

They confesse that there is no jar between Matrimony and holy orders in respect of the essence of marriage:* 1.472 but in respect of the act of copulation, which maketh a man altogether carnall, and unfit for the execution of holy dutyes. But if that had been sufficient to debar the Ministers of the Gospell of marriage, why was it permi••∣ted to the Priests in the Law, which were every day in a manner to be occupied about the Temple?

Some sayd of old age, avocat à rebus gerendis: So it cannot bee

said of marriage, no not in ministers, avocat à Sacris gerendis. Spiridion B. of Cyprus saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Socr. l. 1 c. 11. I have a wife and children, and yet am never a whit the worse for Divine duties. So may any Minister, I doubt not, affirme, to whom God hath given a good wife.

Thomas affirmes, 2^a. 2^ae. q. 8. art. 11. that the vow of Conti∣nencie annexed to holy Orders, hath no other pillar to leane upon, but the Churches decree; and for that cause may bee dispensed withall.

Durandus in a Booke hee made of the manner how to celebrate a Councell, contendeth by many reasons, that it were good for the antient libertie of marriage to bee granted againe, by a generall Councell unto the Clergie.

Lindanus thinketh it were more holy and righteous.

Cardinall Cajetane affirmes, that properly to speake, it cannot be prooved neither by reason, nor authoritie; that a Priest should sin, if hee did marry. Platina in the lives of the Popes reports, that Pius the second himselfe said, there were some reasons why mar∣riage was taken from the Priests, but there are more and better rea∣sons, why it should be restored unto them. Bellarm. in his Booke that hee writeth of the Clergie saith, that the vow of Continencie annexed to Orders, is not a meere Divine decree, yet an Apostoli∣call decree. A distinction without a difference: as if the Apostles being the holy men of GOD carryed by the Holy Ghost, did set downe any thing, which was not Divine: and hee calleth it Apo∣stolicall, not because it can be found in the writings of the Apostles, but because it was a long time kept in the Church, since the time of the Apostles.

Ye see then on what weake grounds it standeth, even our Ad∣versaries being judges. But because it is not good to stand to their courtesie, wee will proove by unanswerable Arguments out of Gods Word, that Marriage is also honourable amongst the Mini∣sters of the Word, and that they may challenge it as well as others.

1. That is a generall license extending it selfe unto all. 1 Cor. 7.2. They of the Clergie are subject to be entangled with the sweet baite of concupiscence, as they of the Laity, unlesse GOD su∣staine them with the hand of his Spirit. The Romane Clergie mi∣nistreth to us too many examples. One Iohn a Cardinall sent from the Pope to ratifie the condemnation of Priests marriages, the very next night was taken in bed with an whore. So was D. Weston the Prelate in Q. Maries dayes, and sundry others: had it not beene better for them to have marryed?

2. If the having of a wife, the wise government of her, his children and family be a note, whereby a Minister must bee tryed; then it is lawfull for him to have one.

But this is one speciall note, 1 Tim. 3.4. & 5. Tit. 1.6.

Ob. 1. Calixtus expoundeth it thus, The husband of one wife .i. of one Church.

Resp. Why then have some of them tenne, twelve, or twenty Churches? A ridiculous Allegorie. For the Apostle speaketh of a naturall wife, of whom hee begetteth children; not a spirituall wife, as the Church is.

Ob. 2. Saint Ierome expoundeth it in the Praeterperfect tense, which was the husband of one wife, not which is.

So. So wee may say of the rest, such a one must bee chosen, which was sober, which was modest, which was apt to teach.

2. Tit. 1.6. The Verbe of the Present tense is plainely ex∣pressed.

Ob. 3. Bell. Soule, that Saint Paul doth not make a law, that a Bishop should have a wife: but that he forbiddeth him to have moe wives then one.

So. But if it had not beene his meaning to permit a Bishop a wife, why doth hee make mention of his wisedome in the educa∣tion of his children? unlesse hee should have children without a wife, as the Pope and his Clergie sometime have had, if their owne Authours say true.

3. If it bee lawfull for a Minister to demande maintenance at the charges of the Church, for the keeping a wife, then may hee lawfully have a wife.

But it is lawfull: as Saint Paul disputeth by many reasons.* 1.473 Who goeth a warfare at his owne charges? what shepheard doth not live of his flock? why should not the spirituall Shepheard of the soule bee maintained, himselfe, his wife, and children, by the sheepe whom he feedeth?

Ob. This is to be referred to those women which served the A∣postles of necessaries, as certaine wealthy women following Christ, ministring unto him of their owne substance, Luc. 8.3.

So. 1. It cannot be understood of them.

They were wealthy, more able to give then to receive: but it is the drift of Saint Paul in that place to proove, that hee might lead about such a woman, as should be maintained by the Church.

2. Having put the name of Sister in the first place (for so the words are to be translated according to the Greeke, not as it is in our English Bibles.) He addeth the name of Wife in the next place, to shew what manner of sister he meant: not any common woman, but a wife. It were ridiculous, thus to translate it: Have we not power to lead about a sister, a woman? as if there were a sister, that were not a woman.

3. Those women were wont to follow the Apostles of their owne accords: they were not carryed. The Greeke word impor∣teth that right, which the husband hath over the wife to carry her about with him.

4. Clemens Alexandr. as Euseb. reports, l. 3. c. 35. doth inter∣pret this place, of the Apostles wives.

4. All the Apostles were marryed. All save two at the most, Saint Paul, and Saint Iohn. Saint Philip also the Evangelist was marryed,

for hee had foure daughters, that were Prophetesses, Act. 21.9.

Sundry might be alleadged in the Ecclesiasticall histories.

Gratian and Platina both reckon up many Popes, whose Fathers were marryed Priests, as Boniface the first. Felix 3. Gelasius the 5. and others: yet hee saith, they were not borne in fornication, but in lawfull marriage. One exception they have, that they were mar∣ryed before they had taken Orders, not since, and that afterwards they lay not with their wives.

But how proove they that? The Apostles indeede forsooke all, and followed Christ: but it is like, they left their wives no more then they did their goods: rather affectu then effectu, as one speaketh: for Matthew retained his house still, and made Christ a great feast in it. Luc. 5.39. Iohn 19.27. it is not like they would keepe their houses, and not their wives.

2. Saint Paul affirmes, 1 Cor. 9.4. That the brethren of the Lord, and Peter did then lead about their wives, when they had long since taken holy Orders: and hee prooveth, that hee himselfe being then in holy Orders hath authority to doe the like.

3. If the High Priest in the time of the law after he was anoyn∣ted with the holy oyle might marry: then Ministers now after they bee in Orders may marry: for greater sanctity was required in the High Priest being a type of CHRIST, then the Ministers of the Gospell: but hee after hee was consecrated might marry. Levit. 21.10. & 13. A virgin hee might marry, but not a widdow. Wherefore let the Ministers of the Word as just occasion is mini∣stred unto them, take upon them this estate, which the Lord pro∣nounceth to be honourable among all▪ and let us heartily give thanks to GOD for this happy reigne of our gracious Sovereigne, wherein wee may safely enjoy the libertie which GOD hath left unto us in his Word.

Here a Question may be demanded, whether it be honourable among them that marry the second, third, or fourth time, &c.

As for the first marriage all confesse, except it be the Tatians, Eustathians, Eucratitae, that this is lawfull. The Papists doe not condemne second marriages, yet they count them not so honou∣rable as the first, for they subtract benediction, and blessing from them. Tertullian writing to his wife, perswades her not to marry againe the second time: but in his Booke de monogamia hee shewes himselfe plainely in his colours, and is very bitter against second marriages: his principall reasons are as weake as water.

1. Vnum matrimonium novimus, sicut unum Deum.

A strange reason? God lives ever: therefore there needs but one God: a wife lives not ever, but dyes; therefore there is no ne∣cessitie of one wife: when one is dead, in the feare of God we may take an other.

2. It is not good for man to bee alone: Faciamus ei adjutorium: ad∣jutores dixisset, si eum pluribus uxoribus destinasset.

There was but one man then in all the world: therefore one

helper would suffice him. 2. This is spoken of a wife in generall, not of the first wife alone: every woman successively is an helper: the second, third, or fourth, is an helper. God provided but one hel∣per at once; yet successively hee may have many helpers.

3. They that be of Faith are Abrahams children. Now when Abraham beleeved God, and it was imputed to him for righteousnesse, he was monogamus & praepatiatus: therefore they that be Abrahams children, must be Monogami. Recipe digamiam, admitte & Circumci∣sionem.

1. Abraham believed God, after hee was marryed to Keturah his second wife, as well as hee did, when hee had Sarah his first wife: therefore digami may bee Abrahams children, as well as monogami. 2. Circumcision and a second wife are not relatives: for Abra∣ham was circumcised, when he had his first wife. Then they that have but one wife must also be circumcised.

4. Ioseph had but one wife: & hoc nomine audeo dicere patre melio∣rem. Aaron and Iosua had but one wife: Anna one husband. Saint Peter one wife.

We may oppose many holy men to them that have had two wives.

5. Christ supped at the first marriage: not at a second.

Whether it was the first or second, is not expressed. All the acts that CHRIST did, are not recorded, hee might afford his pre∣sence to a second marriage.

6. This was the Institution of Matrimonie, they twaine shall be one flesh: A second wife is aliena Caro: and a second marriage is adultery.

The first twaine are one flesh: so are the second twaine, and the third twaine.

7. Wee must bee as innocent as doves. A dove hath but one mate.

Hee speakes there of a woman,* 1.474 whose first husband was an heathen, hee would not have her to marry a heathen againe: if shee marryed a Christian, hee should be as her first husband, because the former being an infidell was as no husband.

8. 1 Tim. 3.2. A Bishop must bee blamelesse, the husband of one wife, &c.

This tyes all Christians, as the other, to rule the house well, to be no strikers, no evill speakers, not to be given to wine: to be the husband of one wife at once: for Polygamie began at that time to be frequent in Asia.

Howsoever some have unadvisedly declamed against them, the Scripture allowes second marriages, 1 Cor. 7.39. Loquitur inde∣finite, sayes Saint Augustine, de bono viduit. ca. 12. he doth not say, if her first husband, but husband, whether first, second or third, &c. 1 Tim. 5.11.14. Yonger widdowes S. Paul would not have to bee ad∣mitted to office in the Church, because they might marry: and hee wishes them to marry and beare children. Our Saviour CHRIST, Iohn 4.18. reprooveth the woman of Samaria for keeping a para∣mour

instead of an husband, but he doth not checke her for having had five husbands. Hierome de monogamia, makes mention of a man that had buried twenty wives, and of a woman that had two and twenty husbands. No question, but all marriages are lawfull: yet as Saint Paul sayes, all things are lawfull, but all things are not ex∣pedient. There is more inconveniency in regard of diversity of children, of the diverse disposition of sundry wives and husbands, &c. in the second marriages, then in the first: therefore greater care, wisdome, circumspection, is to be used in them. Yet as God hath ordained mariage for all, so all may flye to it. Notwithstanding, be∣cause the time is short (as the Apostle speaketh) contracted into a more narrow roome than it was before; Let them that have wives be as if they had none. Let us use this world, as if we used it not: for the glory and pleasure thereof fadeth away.

So much of the estate. Now let us come to the bed, and use of mariage. The estate peradventure is honourable; but the bed is disho∣norable: nay, sayes the Holy Ghost. Bell. l. 1. de Sac. Bapt. c. 5. sayes, there is turpitudo & immundities in the act of mariage, abusing that place, Apoc. 14.4. Where it is apparant the Spirit of God meta∣phorically cals all the Elect Virgins, that shall triumph with the Lambe in the life to come. Otherwise no maried persons should be in Heaven. Men may be defiled with women that be Harlots: but not with an holy and religious use of their wives.

And the bed undefiled.]

Either the Verbe substantive may be supplied in the middest of the sentence, and then the sense runneth thus, And the bed is undefi∣led, meaning the mariage bed: it is no polluted bed, as the bed of adul∣terers and fornicators is: it is no polluted thing: or else the begin∣ning of the Verse must be repeated, and bed undefiled is honorable: whereunto I doe rather leane, because such repetitions are usuall.

It is a profitable caveat to married folkes, instructing them how to behave themselves in the bed of mariage.

They are so at all times and in all places to carry themselves, as that no dishonesty be admitted into that honourable estate: nothing that is repugnant to the Law of nature, or Christian modesty is to be committed.

No doubt, but that a great liberty is permitted to them that be maried: they may have their lawfull sports and honest recreations one with another. Isaac sported with Rebeccah, neither did he incur any just reprehension for it.* 1.475 If he had thought he had beene in the sight of Abimelech, he would not then have shewed such familiar to∣kens of love: yet wheresoever they be, they must doe nothing, but that which may be warrantable by the Law of Nature, and the Word written.

As the Psalmist speaketh, Whither shall I goe from thy presence? If I climbe up into heaven, thou art there, &c. So all maried persons may say within themselves, in the middest of all their delights: Whither shall I goe from thy presence? If I walke abroad with my

wife into the fields and pleasant pastures, thou art there: if I sit with her at the Table, or by the fire side, thou art there: if I be with her in my chamber and bed, thou art there: therefore I will doe nothing in this estate which may be displeasing in thy sight. This is the bed undefiled, that is honourable and well-pleasing unto the Lord. God grant it may be so among us all.

The bed it selfe is undefiled. As they bee put together in the Church: so they may meet together in the bed, for the procreation of children, that may be mutuall comforts to them both, and may be as Olive branches round about their Table: which may be profi∣table members both in Church and Common-wealth, and Citi∣zens of Heaven. Yet let them take heed they be not drowned in the pleasures of mariage. Let them not say with him in the Gospell, I have maried a wife, therefore I cannot come. I cannot pray, heare sermons, reade the Scriptures, &c. A wife is appointed as an helper to further thee to Heaven, not as an hinderer to keepe thee out of Heaven.

That may suffice for the commendation of mariage: now to the condemnation of all uncleane persons, that neglect or violate mariage.

Whoremongers.]

Graec. fornicators: when either the one or both parties be un∣maried; then it is either simple or joynt fornication.

The Greeke word is derived of the verbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signi∣fies, to sell: such as sell their bodies, as victuallers doe their meat: so doe fornicators.

They make a sayle of their bodies from Christ, unto whom it is due, unto an harlot that hath no interest in it.

Adulterers.]

The filthinesse committed betweene maried persons, which is more detestable.

GOD.]

Which is the Lord of Hosts, having all creatures in Heaven and Earth to be his executioners, whensoever it pleaseth him. Though the Magistrate be negligent in punishing of them: yet GOD will judge them.

Iudge.]

That is, metonymically, he will punish; the cause being put for the effect.

There is a [but] against them. Iustice is good: but unjust dea∣ling is nought. So mariage is honourable, but fornication and adul∣tery is abominable.

What need I have a wife of mine owne, when I may borrow of another man? I but Whoremongers and Adulterers GOD will judge.

GOD judgeth them sundry kinde of wayes, in this life, and in the life to come. In this life, 1. His judgement is on their soules, which are translated from GOD to the Devill: Wine and adul∣tery

take away the heart:* 1.476 the heart of an adulterer is more on his Harlot, than on God: and that is a fearefull judgement. A cove∣tous man makes his money his God: and an adulterer makes his queane his God.

2 His judgement is on their bodies: fornicatio quasi formae neca∣tio: many loathsome diseases are on them, as the French-pox, con∣sumptions, &c. Men are afraid to drinke of their cups, and their bodies many times wast and consume away.

* 1.4773 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:* 1.478 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 mi∣serably. 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 al∣most the utter overthrow of the whole Tribe of Benjamin. There∣fore 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,* 1.479 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 ex∣cludes 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 burn∣ing 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 whoremon∣gers and adulterers God will judge.

Demosthenes went to Lais the strumpet for a nights-lodging: she asked ten thousand drachmes: nay soft, sayes Demosthenes, no∣lo 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 exceed∣ing dry, sold his Kingdome for a draught of water: after he cryes out, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; heu, pro quàm 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 con∣versation, 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 buy∣ing 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 covetous∣nesse. 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 covetous∣nesse. 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 na∣ked, feed the hungry, relieve the oppressed, &c. Not for greedy covetous misers, that doe no good with their wealth.

* 1.4803 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.

* 1.4814 Covetousnesse is idolatry. A covetous man makes an Idol of his money. If the Idolaters Idoll be gone, all is gone: What have I m••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 cove∣tous man makes a strong Chest to put his money in. O spare my Idoll, sayes Idolater. O spare my money, sayes the covetous man, my backe and belly shall bee pinched ere I will lay out my mo∣ney, an Idoll is the Idolaters Master. Baal of Bagnal, dominari: so money is the covetous mans master: therefore let covetousnesse bee abhorred by us all. Wee are in the world: but we are not of the world: we are men of another world, Citizens of heaven; there∣fore let us not be drowned in the world. But alas, covetousnes spreads her selfe far and wide: the world eats up the Word: we are all for this world, nothing in a manner for the world to come. Our whole conversation is stained with covetousnesse.

A remedy against it, is a contented minde; And be content with such things as you have; with those things that be present. As for that which is past, it cannot be recovered; it is a folly to grieve for it: as for that which is to come, it is uncertaine: uncertaine whether wee shal get it, how long we shal keep it: therfore be content with that, &c.

The cause of covetousnesse is a discontented minde. None is con∣tent with that which hee hath: If hee have an hundred pounds, hee would have two: If two hundred; then five hundred: If five hun∣dred; then a thousand: If a thousand, then ten thousand, &c. and so ininfinitum: there is no hoe, no stay. If a man have one house, he would have another: If two or three, then an whole Towne: If one Towne, then many: Nay an whole Country. If hee be a Gentle∣man, he would be a Knight, a Lord, &c. Nay if he have one king∣dome, he must have many: If he have the whole world, he will dig for more, as Alexander did. No man is content with his estate. Hence

ariseth covetousnesse in us all. How meane soever our condition be, let us be content with it. Wee are worthy of nothing: not of a drop of drinke, of a morsell of bread, or of a ragge to cover us with∣all. If we have never so little, let us be thankefull to GOD for it. What if thou haddest never so much? thou canst carry nothing away with thee, but a winding sheer, or a coffin: therefore let us rest con∣tented with that portion GOD allotteth to us. Esau could say,* 1.482 I have enough: none of us can say so: wee are worse then Esau. Let us prayse GOD for the meanest estate, and referre our selves to His wisedome and goodnesse, Acts 2.46.

The reasons are two: the one taken from Gods part: the other from our part.

Ipse dixit, the Lord; the high and eternall God: Ipse dixit was a sufficient proofe with the Pythagoreans: and shall it not bee with Christians? If God hath sayd it, let us require no more.

This was spoken to Iosua: but in him to us all.* 1.483 That which was spoken to the Captaine of the people, was spoken to the whole people, and so consequently to the whole Church in all ages. What∣soever things are written, are for our learning. God did not forsake Iosua, He alwayes ministred to all his necessities, He stood by him in all battels, He protected him from all enemies. So He will not for∣sake us. What makes a man covetous, greedy of the world, but a feare that God will not provide for him. Why? He hath sayed, He will not forsake us: therefore let us believe Him. Though all friends faile, fathers and mothers forsake us: yet then God will take us up. Let Him bee our pillar for us to leane upon: He will feede us with foode convenient, and of the hidden Manna, &c.

He gave Iosua not onely things necessary, but many glorious and honourable victories: and shall he not give us that which is re∣quisite? He can doe it: the earth is His, and the fullnesse thereof. He will doe it: we are as the apple of his eye. Will that childe macerate himselfe with care, that hath a rich and loving father to provide for him? God pittieth us more than any father can doe his childe: therefore let us not distrust: God yesterday, and to day, the same for ever. If he provided for Iosua, he will also provide for us.

God may withdraw himselfe for a season:* 1.484 yet he will never for∣sake us. The Sun may be hid under a cloud, yet the Sun is still: so God may hide himselfe from us for a time, yet he hath a care of us and will never forsake us. He seemed to have forsaken the widdow of Sarepta, when having but a little meale in a barrell, she was go∣ing out for a few sticks to kindle a fire, to make a cake for her son and herselfe, and so to dye; yet, he did not forsake her: the meale held out all the time of the famine.

Hee seemed to have forsaken Elias, when hee sate under a tree fainting, yet he did not forsake him: He commanded an Angell to feed him. He seemed to have forsaken Lazarus, when he could not get crumbes; yet he did not utterly forsake him, hee tooke him into hea∣ven to himselfe; and the Anqels carried his soule thither. God may

suffer us to bee brought to a low ebbe: yet hee will not forsake us: He will stirre up one or other to relieve us: if men will not doe it, Hee will cause beasts and unreasonable creatures to doe it. At the lest he will take us into that place, where we shall never hunger nor thirst any more. I never saw the righteous forsaken. We may see the righteous left for a time, but never forsaken, of the LORD: therefore let us not be covetously minded, but depend upon God.

VERSE 6.

1 THe foundation, whereon our faith is built. 2. A coura∣gious speech for the demonstration of our faith. Having GODS promise we may be bold to build upon it. So that we may boldly say, with the Prophet David, I will not feare what man can doe unto me. No, nor the Divell that envious man.

* 1.485Wee are too much afrayd of men. Isa. 51.12. when Gehazi saw the Host of the Aramites, hee cryed, alas, what shall wee doe? When King Herod frowned on them of Tyrus and Sidon, they qua∣ked and sought his favour.* 1.486 Achaz. Isa. 7.2. At this day, if there be a great man in the Country, that sets himselfe against us, that threa∣tens to breake our backs, wee are in a woefull case, wee know not what to doe. If a rich man in the Towne be our enemy, that hath threatned to fit on our skirts, and to drive us out of the Towne: we are mightily afrayd, there is no heart in us. Against this fleshly and ungodly feare, let us oppose this buckler: the Lord is my helper— Such a one hath threatned to beggar me, to make me not worth a groate: feare him not: God sends a curst Cow short hornes; Hee hath a thousand wayes to curb him.

If God be on our side, who can bee against us? What comparison between God and man? God can take the breath out of his nostrils in the twinckling of an eye: He can overcome him by flyes, as Hee did Pharaoh: Hee choaked Pope Adrian with a flye: Hee can send wormes to eate him up, as Hee did to Herod. All the men of the world are to him as a flye to an Elephant. Hee can suddenly crush them. He confounded the Counsell of Achitophel, overthrew Go∣liah with a stone. Therefore let this victorious song bee alwayes in our hearts and mouthes: The Lord is my helpe, and I will not feare what man can doe unto me: nay, I will not feare, what all the Devills in hell can doe unto mee.

God is a spirit: man is flesh. God is strong: man is weake. God is the Creator: man is the creature. God is the Lord: man is the servant. Therefore if God be our helper, what neede wee to feare a man?

Wee in England have many enemies: enemies without the

Realme, and within. The Iesuits are alwayes busie, ever working some mischiefe against us: they are plotting continually: they have alwayes some mischiefe or other a forging in the shop of their cruell braine: they would faine make a generall riddance of us all. Yet let us say, the Lord is our helper, we will not feare what man, no not what those bloudy men can doe against us.

VERSE 7.

BEfore, hee gave morall precepts: now follow precepts of doctrine and Religion.

1 An exhortation to perseverance in true Doctrin. 2. A dehortation from false. He exhorteth to perseverance in the truth, by two Arguments. 1. From the example of their spirituall guides and Captaines, that have gone before them. 2. From the unity of the Doctrin of Christ, verse 8.

Touching their guides and rulers, there be two things 1. A re∣membrance of them. 2. An intimation of them.

Suffer them not to slip out of your remembrance: though they bee dead, yet let not their memory dye.

He stirs them up to a remembrance of them, by a lively descrip∣tion of them.

They are described, 1. By the authority of their place. 2. By the sincerity of their preaching.

The worthy Preachers and Martyrs that be gone, must not be banished out of our memories: we must often thinke upon them, that the recordation of their vertues may be as a whetstone to sharpen us to the like. The name of the wicked shall rot: but the righteous shall be had in perpetuall remembrance. If I forget thee ô Ierusalem, say they in the Psal. Let not us forget the holy men, that dyed in the Faith of CHRIST. I am as a dead man out of mind: Dead men are soone forgotten. Let us remember Isaiah, that was sawen in pieces for the trueth: remember Saint Peter, Saint Paul, the Prophets, Apostles, Martyrs, that have layd downe their lives for the truth. A noto∣rious theefe, an infamous drunkard, like Falcidius, qui superavit to∣tam Asiam bibendo, an egregious whoremaster, as Hercules, shall be remembred: we will speake of them with a kinde of jollity. But good men, zealous and sober Christians shall soone bee forgotten: wee seldome remember them, and talke of the good things, of the excellent graces, wherewith GOD adorned them. It may be we will remember some Preachers that be dead, and talke of them to the disgrace of some that be alive, to cast them into the dish of the living, to upbraid them withall: but wee doe not remember them for our owne benefit, comfort and instruction, that they may be as bels to toll us to the like good things that were in them.

Remember Lots wife, said Christ: but that was to avoyde the backsliding that was in her. Remember your rulers, to embrace the vertues that were in them.

But how must we remember them? by following of their Faith. Whereunto hee inviteth us by a contemplation of their conversati∣on, from the beginning to the end: how sincere, how constant, they have beene in the whole course of their lives. Nothing could make them to starte, or to shrink from Christ and his Gospell, but they continued manfully to the end. Follow them in this.

Here wee may see how we are to honour the Saints departed.

Hee doth not say, Erect Churches for the memoriall of them: appoynt holy dayes to remember them by: worship their reliques: Saint Paul his napkins, Saint Peters crosse, the stone that hit Stephen on the elbowe, their bones &c. pray to them, visit their tombes and sepulchres, goe in pilgrimage to them: no, no, but follow their faith: as they have beene faithfull to the end, not regarding their owne lives: so be you. This is the best honouring of the Saints de∣parted.

If there have beene any slips and infirmities in them, as all of them have had some: let us not follow them in those, as Platoes Schollers followed him in his crooked back, in going, stooping, as he did, and as Alexanders parasites followed him in his defect of seeing. Let us not follow Noah in his drinking, Abraham and Isaak in dissembling, Lot in his incest, the Midwives and Rachel in lying, David in his adultery, Peter in his denyall, Paul and Barnabas in contention: but let us follow their Faith, their hope, zeale, continencie, their frequent and fervent praying, their enduring of all crosses for the Name of Christ, and their constancie in the profession of the truth to the last gaspe. Neyther famine, cold, nor nakednesse, im∣prisonment, banishment, sword, fire, fagot, could draw them from Christ. Let us follow them in these things, that wee together with them may follow the Lambe in the life to come.

VERSE 8.

WHy? they might have one Christ, and wee an other: they one doctrine, and we an other. That cannot be: Iesus Christ the same yesterday, and to day, and for ever; in the time of the law, now in the time of the Gospell, and so to the end of the world.

In former ages, in this age, in future ages.

The same in Essence without change.

In his promises, never failing.

In his doctrine, Christ is put for the doctrine of Christ, 2 Cor. 3.14. Act. 15.21. Homer is often used for poetry: Mars for warre: Apollo for wisedome: Bacchus for wine.

Hee was declared after one manner in the law, in types, fi∣gures,

sacrifices: after an other manner now: but alwayes the same Christ, the head and foundation of the Church. 1 Cor. 3.11. Agnus occisus ab origine mundi.

There is but one truth and doctrine of Christ professed by the godly in all ages: therefore let us embrace that, and persist in it to the end. They embraced Christ: so let us doe. There is one Christ, one Faith, one Baptisme, one Church: none other foundation can any lay, then Iesus Christ. Hee was the foundation of the Church in Adams time, in Abrahams time, in Isaiahs time, in Pauls time, in the law, in the Gospell; and shall be to the end of the world. A∣braham saw the day of Christ, and was glad. All that ever have beene saved, were saved by Christ, one GOD, and one Mediatour be∣tweene GOD and man. There is no other under heaven whereby we must be saved. Therefore let us continue in this one doctrine of Christ, which yesterday and to day is the same for ever. Doe not thinke that the Apostles had one Christ, and wee an other: they one doctrine, and we an other. The doctrine of Christ hath beene, is, and ever shall be the same. Socrates among the heathen was semper idem: but Christ is our semper idem: alwayes the same, therefore let us cleave to him.

VERSE 9.

HEre followes the dehortation; which hath two parts: the one negative, which wee must not doe; the other affirma∣tive, what wee must doe.

Be not carryed about: as chaffe, feathers, &c.

With diverse: by this understand the legall rites and ceremo∣nies which were diverse; that are of diverse sorts. Falsum multi∣plex: verum simplex. And strange doctrine: which the Scripture doth not acknowledge. Strange birds; strangers out of an other Countrie, not bred and borne in the Scripture.

Worshipping of Images, a carnall eating of Christs flesh by tran∣substantiation, &c. are strange doctrines.

Now, the heart cannot bee established with erroneous doctrine, about meates, &c. but with the true doctrine of the grace and mercie of God towards us in Christ: being justified by Faith, wee have peace with God: there is no condemnation to them that bee in Christ. This doth establish the conscience, that the gates of Hell cannot prevaile against us.

Let our hearts bee established with this grace.

Not with meats. .i. with unnecessary questions, about the cere∣moniall law. A part, is put for the whole.

There was a time when distinction of meates was strictly to be observed: some had rather bee cruelly tormented even to death, then to eate swines flesh: but now the difference is abrogated. God hath said to Peter, and in him to us all, arise, kill, and eat: no crea∣ture

now is uncleane, all are sanctified by the Word of God and Prayer.

The severall Observations injoyned us in the Ceremoniall Law, cannot make us acceptable to God; these cannot strengthen the heart: but the grace of God towards us in Christ, that his bloud hath purged us from all sin; this is the true Cordiall that strengthens the heart: Therefore sticke to that, and be not carryed away with other doctrines.

What went yee out into the wildernesse to see, said Christ of Iohn Baptist? A reede shaken with the winde? Wee that bee Christians, must bee as stones firmely built on Christ the rocke, not as reedes. If the East winde blowes, the reed goes with that: If the West winde arise, it goes with that. Christians must not bee weather Cockes, that turne with the winde: wee must be like the steeple it selfe, that standeth firmely; not like the weather Cocke on the steeple: not like Ecebolius, that changed his Religion alwayes as the Emperours changed: In the time of Constantine and Constan∣tius, hee was a Christian: In the Reigne of Iulian, a Gentile, of∣fering to their gods. When Iulian was dead, a Christian againe, ly∣ing at the Church doore, and saying to the people: Calcate mesa∣lem insipidum.

Thus, some now a dayes, are carryed about; there is no stay in them: one while Protestants, an other while Papists; one while Brownists, an other while Anabaptists. Thus they are carryed hither and thither.* 1.487 Be not as children, &c. Children are easily carryed, won with an apple, lost with a nut; of one minde to day, of an o∣ther to morrow: ye may make them say and unsay: yee may make them call a man good or naught with the turning of an hand. Wee must not be like them, wee must bee as men well advised what to doe. Yee may carry a cow up and downe in the field with a lock of hay: ye may carry some horses whither ye will with a horse loafe. So the profits and commodities of the world carry many to any Religion. So as I may enjoy my goods, lands and living, I care not of what Religion I be. Let us carry other men to Christ, but let us not be carryed by any from Christ. In the way of kindenesse, any friend may carry us: but let neither friend nor foe carry us from Christ. When certaine of Christs Disciples went away, Christ asked the twelve, Will yee also goe away? but sayes Saint Peter in the name of the rest, Whither shall wee goe? so let us be as resolute: though there bee never so many turne-coates, let us say, Whither shall wee goe? to Popery, Anabapt. to Brownisme? no, We know whom wee have believed, we will never depart from the truth, and Word of God, established amongst us.

Since the reformation of Religion in England, God wonder∣fully blessed this land: how did hee miraculously preserve it in Q. Elizabeths dayes! how many treacheries have beene discovered? how was the invincible Navy of the Spaniards foyled? How pro∣sperously without the shedding of one drop of bloud came King

Iames to the Crown, to the great joy of us al? How graciously hath God protected him and his Realme since? There hath beene treason on treason: but God hath broken the nets of them all.

Among them all, the powder treason, that should have beene effected by a match, is most unmatchable: hell it selfe cannot devise such another. Fight neither against more nor lesse, said the King of Aram to his souldiers, save against the King of Israel only. So the Papists heretofore cried, away with Queene Elizabeth, fight against her: that is enough. Now not the King alone, but the Queene, Prince, and all their royall Issue, the Nobility, and Clergy, the Iudges, the Knights, and Gentlemen, all the Parliament should have beene blowne up at once: if this had gone forward, where had we beene? Here a leg, there an arme: here the head of such a Noble man should have beene carried about with gunpowder: but GOD be thanked, we all remaine still, and pure Religion, in despight of all, is continued among us. Therefore let us not bee carried about with diverse and strange doctrines. As God hath upheld religion among us strangely and miraculously: so let us hold it fast, and per∣severe in it to the end. Though an Angell from heaven, much more though a Priest or Iesuit from Rome, though a Papist, an Anabap∣tist, a Sectuary preach to us any other Gospell, let us be carried by none of them all. Let us carry to Christ, let us not be carried from Christ. Let us say with Ruth, we will live and dye with thee; and with S. Peter, Thou hast the words of eternall life: we will not depart from thee, but continue in thy truth for ever, and not fall into errour.

VERSE 10.

* 1.488IT is taken from a contrariety betweene the Ceremoniall Law and Christ. If they that will bee justified by the observation of meats and other parts of the Ceremoni∣all Law, cannot be partakers of Christ; then that is to be abandoned: but they that will bee justified by the observation of meats, &c.

Ergo.

Where first the Doctrine, 10, 11, 12. secondly, the Vse.

The Doctrine is first propounded, then confirmed.

An Altar, that is, a Sacrifice upon an Altar, which is IESUS CHRIST.

So the word is used, 1 Cor. 9.13.. 2 The word [eating] doth require it: we eate that which is on the Altar: the Altar it selfe we cannot eat. Therefore it is a figurative speech.

Which serve the Tabernacle: that be servants unto it.

The direct meaning of the place is this: we have a Sacrifice on an Altar. Iesus Christ that was sacrificed on the Altar of the Crosse for us, whereof they have no authority to eate, that are still wedded

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to the Tabernacle, and the rites of the Ceremoniall Law. The Ta∣bernacle and Christ cannot stand together. If ye will needs retaine the shaddow still: ye have no right to the Body. If in this cleere light of the Gospell, when Christ the end of the Law hath appea∣red, ye will keepe the Law still; then ye have no interest to Christ, no benefit by him, Gal 5.4. Therefore away with the Ceremonies of the Law. The like may bee affirmed of the observation of any thing with Christ, for the obtaining of eternall life: either have Christ alone, or have him not at all.

VERSE 11.

THE confirmation of this proposition. Where, first the type, secondly, the thing signified by it. They that served at the Altar, could not eat that which was burnt. The bodies of the beasts representing Christ, were burnt without the host; therefore they could not eate of them:* 1.489 no more can they, that now cleave to the Tabernacle, eat Christ.

VERSE. 12.

THE thing signified is Christ.

Whereof the bloud of the beasts was but a type.

Not within the Citie of Ierusalem, but without in the place called dead mens skuls: as malefactors at this day for the most part suffer without the Towne and Citie: the Gallowes stand without.

They that thinke to bee sanctified by any other thing than by Christ, cannot have the benefit of his passion.

Iesus,] the Saviour of the world, the Sonne of the High and eternall God.

Which otherwise could not be sanctified. The bloud of Goats would not serve the turne. It must be his owne bloud.

After a most base and ignominious manner, he was crucified betweene two thieves: He humbled himselfe to the death, yea, the death of the crosse.

O the wonderfull love of Christ! Christs love should constraine us, that as he hath dyed for our sins: so we should dye to them. We are redeemed from our old conversation, not with silver and gold, but with the precious bloud of Iesus,* 1.490 the Son of God. Let this constraine us to forsake our sins. David would not drinke of the water, for the which the Worthies ventred their lives: and shall we drinke of the water of sinne, which cost Christ his life? Christ shed his bloud for our drunkennesse and uncleannesse, pride, malice, &c. And yet

shall we wallow in them? We lay not to heart the price of our re∣demption. We forget the Lord that hath bought us.— Wee are bought with the bloud of God, Acts 20.28. Therefore let us not serve the devill, but him that hath bought us. We are Christs, not our owne, he hath paid deerely for us, even his owne bloud; therfore let us serve him.

VERSE 13.

THE Vse is double. 1. A departure out of the world.

Without the Campe of this miserable world, where wee have so many enemies. This is enforced, 1. By the exam∣ple of Christ.

When Christ went out of the Campe, he bore reproach: he bore his owne crosse a while, till he could no longer for faintnesse: he was nailed to the crosse, shamefully reproached many wayes. A Crowne of thornes in derision, was set on his head, because he said he was a King. All that went by mocked him.—

We goe out of the world two wayes: actu, at our dying day, affectu, in our life-time. We are in the world, but we are not of the world. We are Citizens of the heavenly Ierusalem: therefore our conversation must be in Heaven. Let us goe out of our faire houses, sweet gardens, pleasant pastures. Let us goe out from our sheepe, and Oxen, gold and silver, wives and children. Let us so use them, as if wee were ready to depart from them. The time must come when I must leave you all. Therefore in the meane season, let us goe out of them. Let us set our hearts on nothing in the world, but on God alone. Let us use this world, as if we used it not, for the glory thereof fadeth away. Yet for all that, we are loth to goe out, nay we dwell in the world continually: we are in the world all the weeke long; yea, even on the Lords-day too. We are like them, Phil. 3. Whose belly is their God, which minde earthly things: the world, the world, nothing but the world. Let Heaven goe whither it will: If it were possible, we would make our Tabernacles here, as S. Peter would have done in the Mount. Goe out of the world, that is an hard saying, who can abide it? Let us follow Moses in refusing a Kingdome. Monica, whose song was, volemus in coelum.

How must we goe out of the Campe of the world? not dreaming to live in a paradise here, but preparing our selves for afflictions, be∣ing content to be reproached as Christ was. We must not thinke to goe to Heaven in a feather-bed, to sayle alwayes with a faire wind: through many tribulations we must passe thither, and be tossed with the winde of many reproaches by the way. Christ was reproached, and shall we imagine to goe to heaven without reproaches? Let us arme our selves for the bearing of reproaches, and let us in a manner glory of them. I beare in my body the markes of the Lord Iesus.* 1.491 It is

better to have Christs markes, than a purple gowne on our backs, or a triple Crowne on our heads, as the Pope hath: and let this be a comfort to us: our reproach, if it be for Christs sake, is Christs re∣proach. If men mock us, they mock Christ: if they imprison us, or kill us for his Gospell, they kill Christ; and let us suffer with him, that we may be glorified with him.

VERSE 14.

2 IT is inforced by an argument taken from our estate and con∣dition in the world. If we have no time of continuance here, then let us be content to goe out. If a Tenant know that his lease is expired, he must be willing to goe out. Wee have not so much as a lease, no not for a yeere, moneth, weeke, day, nor houre: therefore let us be willing to goe out.

But why should we goe out of the Campe of the world? The world is a warme nest, and we have a long time to continue in it. Nay, we are deceived, the Cities themselves are of no continu∣ance: the windes blow them downe, the enemy may sack them, and make them even with the ground, waters may overflow them, fire consume them; many goodly Cities have beene burnt.

At the furthest, they shall all downe at the day of judgement: then the earth with the workes thereof shall be burnt with fire. We our selves have no time of continuance in them. The Major of a Citie dyes, the Aldermen dye, the Citizens dye: there is dying of one or other every day. London, Yorke, &c. are no Cities to conti∣nue in. Many are taken away daily, and GOD knowes when our turne shall be. We must out of our Houses, Townes, Cities, we cannot continue here long: therefore let us goe out before in affecti∣on, that when death comes, we may willingly goe from all. Yet a wonder it is to see how men dreame of a contiuance here, and lay up goods for many yeeres, as that rich man did: and yet this night thy soule may be taken from thee. O consider ye have no continuing here. Many Townes-men, many of thy neighbours, be gone, and thou must goe too, thou knowest not how quickly: therefore think upon that Citie which continues for ever.

Here we have none, but seeke one: it will not be gotten without seeking. Seek the kingdome of God: seek the things that be above. Seeke it by prayer, fasting, reading of Scriptures, heavenly meditations, &c. We are like Esops dog, that snapt at the shadow in the water, and let the shoulder of mutton goe, that was in his mouth: wee looke for shadowes, silver and gold, sheepe and oxen, and let the kingdome of heaven goe, which is the substance of all. It doth not appeare by us, that we seeke for any City to come: we seeke to seate our selves, to establish our dwellings here, we care not in a manner for the life to come.

VERSE 15.

THE second Vse is the Oblation of Sacrifices. 1. of prayse. 2. of beneficence. 1. the Precept. 2. the Exposition of it.

In the Precept these Circumstances; by whom: what: when: to whom wee must offer.

By Christ. Ioh. 16.23. 1 Pet. 2.5. Apoc. 8.3.

The Sacrifice .i. Spirituall. 1 Pet. 2.5. of praise, in it is included petition too.

The fruit: alluding to the first fruits in the law.

The Rhemists interpret it, the host of prayse .i. the Body of Christ in the Eucharist, which the Fathers call the Sacrifice of prayse.

But then every Christian should be a Priest: for all must offer this Sacrifice of praise.

This (say they) is the fruit of the Priests lips: because by vertue of those words, that come out of his lips, the host is made.

When must wee offer? continually: In adversitie, in sickenesse, in death, in prison, as Paul and Silas did.

To whom? God is the Fountaine of all good things. Iac. 1.17. Therefore hee alone is to bee praysed. To his Name .i. to the Glory of his Name. Bellar. confesses that a Sacrifice belongs onely to God.

Infinite bee the occasions that may induce us to the offering of this Sacrifice. Let us prayse God for our Creation after his owne Image, in making us Lords over all his creatures: for the goodly house and furniture of the world, which in mercie, hee hath pro∣vided for us; the Sun, Moone and Stars, birds of the ayre, fishes of the sea, beasts of the field, all are for us. Let us praise him for our foode and sustenance. How many creatures dye for us, and yet wee are more worthy to dye then they? Let us praise him especially for his holy Word, the silver trumpet to call us to Heaven: for our Sanctification by his Spirit.

Chiefely for our Redemption by Iesus Christ. If hee had not beene borne, and dyed for us, it had beene better for us wee had never beene borne. Therefore let us praise God continually for him. Let us praise him for our peace, that there bee no warres in England, no leading into captivitie, no complaining in our streets. Let us praise him for our health. What a number bee sicke, and wee are whole▪ nay, let us praise him for his fatherly castigations, in correcting us in this world, that wee should not be condemned in the world to come. Thus did Iob: Blessed bee the Name of the Lord. Wee can never want matter of praising of God: yet this Sacrifice, that ought alwayes to bee offered, is seldome offered. It may be we will praise God, when wee come to Church with the Congrega∣tion: but little enough at other times. Praise yee him Sun and Moone, sayes the Psalmist, Frost and snow, &c. The very insensible crea∣tures

praise God in their kinde, and wee that are endewed with sense, knowledge and understanding praise him not. The birds of the ayre are chirping betimes in the Summer mornings, singing cheerefully to their Creatour, when wee lye drowsing on our beds.* 1.492 Paul and Silas when they were in prison, at mid-night sang and gave thankes: and shall not wee that have our libertie? Let us stirre up our selves more and more to this dutie. As his mercies never cease: so let us never cease praising of him. Worthy is the Lord, from whom wee receive all good things for Soule and body, for this life, and that which is to come, to receive all Honour and Glory, &c.

VERSE 16.

1. THE Precept: then the Reason.

Doe good [to all: chiefely to them of the houshold of Faith. Gal. 6.10. and to communicate:] wee are not to keepe all to ourselves.

And forget not: wee are ready to forget that.

With such as these be, and with these too. Phil. 4.18.

Is well pleased: Promeretur. Meliùs est ut nos reprehendant Gram∣matici, quàm non intelligant populi: sayes Bellar. I but Divines will reprehend them: nay, GOD will reprehend them: they breake Priscians head, and Pauls too.

That is all one, say the Iesuits. If GOD bee pleased with good workes; then they bee meritorious. I? GOD is pleased with the Saints in Heaven: yet they doe not merit: for when they have all joyes, there remaines nothing for them to merit.

A number there bee that labour to gather goods: but they doe no good with them. Many a man of small abilitie doth more good in a Towne, then some men of great wealth in the Towne. Wee have not our goods for our selves alone:* 1.493 no man liveth to himselfe, nor dyeth to himselfe. Yet now men are good for none but for themselves. Thou gatherest for thy wife and children, so doe the heathen: so doe bruit beasts. The birds build nests for their yong ones; and an hen scrapeth for her chickens. If thou beest a Chri∣stian, thou must doe more good then so. As thou art full of goods: so thou must bee full of good workes, as Dorcas was: cloath the na∣ked, feed the hungry, comfort the comfortles, be a father to the fatherles, an husband to the widdowes: give to the Schooles of learning, for the continuance of the ministerie, and preaching of the Word: doe good one way or other in the Towne and Countrie where thou dwellest. If thou canst not doe good with thy purse, doe good with thy tongue, by exhorting others, provoking them to love and good workes: every way let us doe good, especially with the goods that GOD hath lent us. Let us shew our selves good

stewards of them. It is a more blessed thing to give then to take: yet wee are all of the taking hand, none of the giving.* 1.494

Make yee friends of this unrighteous mammon. If yee keepe all to your selves, and doe no good with it, you make your riches your enemies: they will condemne you at the latter day. If yee doe good with them, you make them your friends, and these good workes of yours, will follow you at your dying day. Yet some are so farre from doing of good, that they doe hurt by secret counsell and perswasion. Many are like rotten trees, that doe no good till they dye: they yeeld nor fruit while they stand; when they bee cut downe, they make a good fire to warme many withall. So it may be, there is good cheere at a rich mans buryall, a dole then to refresh the poore withall, that did little good while hee was alive. Let us re∣member this Lesson, to doe good, and to distribute.

God is well pleased with such Sacrifices: hee is so well pleased with them, that hee will give us a Kingdome for them in the life to come. Come yee blessed of my Father, inherit the Kingdome,* 1.495 &c. when I was hungry, &c. Therefore inherit the Kingdome prepared for you.

VERSE 17.

AS they must doe good to all; so especially to the Ministers, that have the spirituall rule and government of them.

1. How they must behave themselves to all in generall. 2. what they must doe for him in speciall.

In the former the duties prescribed: and certaine reasons for the enforcing of them. The duties are Obedience and Submission.

It cannot bee denyed, but that all of what condition soever must submit themselves to the ministerie of the word, yea Kings, Princes, and Emperours; because it is Gods Ordinance; and in so doing they submit themselves to GOD, which is no disparage∣ment to the greatest of them all.

Yet touching matters of externall politie in the Church and Common-wealth, all on the other side must bee subject to Kings and Princes: they may prescribe constitutions, even of Religion, agreeable to the Law of GOD, to Ministers, and they must obey them. Let every Soule bee subject to the Higher Powers. Yet in the Essentiall points of the ministery, all must subject themselves to the Rulers of the Church.

For a more full unfolding of the matter, the duties we owe to these Spirituall Fathers are foure:

1. Reverence in regard of their Office. Alexander reverenced Iaddus. Herod, Iohn the Baptist. Obadiah called Elias Lord. My fa∣ther, said Iohash to Elisha. If wee reverence them not, the Word

will not have so free a passage among us. They that use their Pa∣stours unreverently, sin against God.

* 1.4962. Love: Have them in exceeding love for their workes sake. It is the best worke in the world; the Saving of your Soules: therefore love them for it. You love the Fathers of your bodies, that brought you into the world, and will yee not love them that beget you with the Word of truth,* 1.497 and bring you to a Kingdome? Obad. ult.

* 1.4983. Obedience, to their doctrine, exhortations and admoniti∣ons. Herod observed Iohn Baptist, and did many things. You will obey the prescript of the Physition for the health of your bodies; though it be a bitter potion, you take it well at his hands: and will you not obey them that give you counsell for your soules? though their reproofes be bitter, their rebukes sharpe, Tit. 1.13. as the qualitie of the sin requires; yet accept of it, if they tell you, and that in love, of your covetousnesse, drunkennesse, pride, malice, obey them in the reformation of those vices.

4. Is Maintenance. All Rulers must be maintained. The King hath maintenance due from the people, and so must the Minister. You receive spirituall things from them, and is it much, if ye give them carnall? They that served at the Altar, lived on the Altar: and shall not they that preach the Gospell, live on the Gospell? If the Preachers would preach to us, and take nothing, wee would like them well: but wee grudge at their maintenance: an Argument that wee feele not the sweetnesse of the Word of GOD. The Galathi∣ans would have plucked out their eyes to doe Paul good withall: Wee thinke much to pull money out of our purses to doe him good withall. In the feare of GOD, if yee be good and religious peo∣ple, discharge the duties, that GOD requireth, to them that have the Spirituall government and oversight of you.

Why? there bee two reasons to excite us to it: the one taken from the matter of their worke; the other from the manner of their working. They are your watchmen: therefore submit your selves to them, love them, regard them.

Not over your goods and bodies, as the Magistrate is: but over your Soules, which are more precious: not as the fowler watch∣eth for the bird to catch it and kill it, but they watch for the pre∣servation and eternall Salvation of your soules: therefore submit your selves to them.

All Ministers have Curam Animarum: none can bee a Minister without that charge.

Your Soules are subject to many enemies: there bee innume∣rable devils that seeke to carry away your Soules. As the henne watches for the chickens against the kite: so doe they for you a∣gainst the devill. There be sundry Heretiques, that go about to infect your Soules with the poyson of false doctrine, Papists, Ana∣baptists, Schismatiques, Priests and Iesuites, Arrians, Nestorians, &c. The Ministers watch for you against them. There be sectaries, that for small matters would draw you from the Church: there be

many dangerous sinnes, that are ready to cut the throate of your Soules, covetousnesse, pride, ignorance, &c. they keepe a watch over you, and labour to bring you out of those sinnes. Therefore esteeme highly of them, make much of these watchmen.

This is illustrated by a spurre, that pricks them to this watch∣ing: they know they must be countable for your Soules; therefore they watch over them. Iacob gave account to Laban of every sheepe he had; if any were lost or torne by the wild beasts, hee required it at his hands, hee made it good: so wee must give an account to IESUS CHRIST, the great Shepheard, of every sheepe in our fold. This makes us to watch carefully over your Soules. Some are to give a single account. We must all give account of our Steward∣ship, as private persons for themselves alone: some a double ac∣compt, as Magistrates, Masters, Fathers, Ministers: therefore wee had neede to looke to it, to cast over our Bookes betimes in this life, that our accompts may be joyfull in the life to come.

That wee may say, Here am I, and the children that thou hast gi∣ven mee: Here am I Lord IESU, and the sheepe that thou hast given mee.

Suffer us to meddle with you, to reprehend that which is a∣misse in you: for we must give an accompt for you. Therefore we cannot let you alone, wee cannot, nay, wee must not permit you to sleepe in your sinnes: wee must lift up our voices as trumpets to waken you, because wee are to give accompt for you.

The second Reason is taken from the manner of their work∣ing: they would gladly doe their worke with joy: they would watch over you with joy: which they cannot doe, if you be peevish, per∣verse and froward: therefore submit your selves to them. What though wee grieve them? what care wee? will such a thing grieve him? hee shall be sure to haue it then: we will doe it for the nonce. Some are at this passe. But you shall have no benefit by that: you hurt your selves more then them.

Vnprofitable: 1. in this life: and that two kinde of wayes. 1. being grieved they cannot discharge their ministerie so well to your edification: they cannot studie so well, preach so well, as otherwise they might doe: and that makes against your profit. The worse they preach, the worse it is for you. They cannot till the ground of your hearts so cheerefully: they cannot build you up as an house to GOD so comfortably, as it were meete. Thus you gaine nothing by grieving of them, but loose by it. Griefe overthrowes any worke: a clothyer cannot labour in his calling well, that is grie∣ved. Griefe hinders any man: much more a Preacher. It deprives him of his sleepe, and makes him unfit for any thing.

2. The Preacher and Pastour being grieved must needs powre out his griefe into the bosome of GOD Almighty, whose worke∣man hee is: hee cannot but complaine to God of it. Lord what untoward people be these? and doe yee not thinke God will take his cause into his hand, looke upon the griefe of his steward, and by

one meanes or other, by the pestilence, sword, famine, plague the people for it, that are the Authours of his griefe? therefore grieve them not. You shall finde it very unprofitable for you in the end.

2. It shall bee unprofitable you in the life to come, if yee re∣pent not of it. CHRIST will say to all them that have opposed themselves to his Ministers, come, you are they, that haue vexed my servants, depart from mee, I know you not. Therefore so behave yourselves, that they may performe their Office with joy, not with griefe.

In grieving of them, you grieve the Holy Ghost, and Christ too. It is not wee that speake, but the Spirit of Father, that speaketh in us. If wee bee grieved, hee is grieved: and as Christ said to Saul, Why persequutest thou mee? So hee sayes to all peevish persons, that set themselues to grieve his Ministers, Why grieve yee mee? Yee shall finde the incommoditie of it in the end. Therefore grieve them not: give them all the encouragement you can, that they may doe their dutie with joy, to the Salvation of you all.

In the former verse, hee enjoyned Obedience to their Spirituall Governours: now hee requires their prayers for them.

1. He requests their prayers: 2. hee affordeth them his prayers, verse 20.

In the former, 1. the suit is propounded. 2. prosequuted, verse 19.

In the propounding, 1. what they are to doe. 2. why they are to doe it.

VERSE 18.

BY all probabilitie it was Paul, and the rest of the Ministers that were with him, that put up this grace, to be prayed for.

1. Wee will pray for them whom wee love most. Wee are not commanded in the Word of GOD, to love any so dearely as the faithfull Preachers. Have them in exceeding love, sayes the Spirit of GOD.* 1.499 Excesse is dangerous in all things, yet wee must exceede in our love to the Ministers. Paul hath exceeded in the choyce of his Word, and wee must exceede in our Love: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, abundantly had beene enough, yet hee abounds above that; hee puts an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to it, then an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: hee could not goe higher. Above all abundance in love. Wee love them best that doe most for us. The Preachers doe more for us then any in the world, under GOD. Our Fathers give us our bodies, but not our Soules: they make both Soule and body new creatures in Christ Iesus. Our Fathers bring us into the light of this world, which wee must one day loose againe: they bring us to the light of the heavenly Ierusalem, which wee shall enjoy for ever: these then are most to bee loved: there∣fore

most to bee prayed for. If that heathen King, and mighty Em∣perour did thinke himselfe more beholden to his Schoole-master, then to Philip his Father, because from the one hee had his Esse; from the other, his benè esse: Truly wee are more to praise GOD for the Preachers, by whom wee are made new creatures in Christ Iesus, and Citizens of Heaven, then for our earthly Fathers, by whom wee are made Citizens of the earth.

2 We pray for you: we sequester ourselves from worldly bu∣sinesses, that wee may give our selves to the word of God and prayer. Acts 6. there is never a day but we pray for you: wee count it sinne with Samuel to cease praying for you: therefore pray you for us. Vnum orare pro multis, is a great matter and requires much bold∣nesse and confidence, sayes Chrys. But multos orare pro uno, nihil est onerosi. When one man prayes for many, oratio fit unius virtutis in∣tuitu: when many pray for one, oratio fit multitudinis & concordiae intuitu, qua Deus ubique potissimum placatur. Multi animi dum unanimes congregantur, fiunt magni: therefore you being many may more boldly pray for us, then we for you.

3 There is singular use of the Preachers, Acts 16.17. we are GODS Torch-bearers, that carry the flaming Torch of the Word of God before your eyes, to shew you the way to the Kingdome of Heaven. They are the Charets and horsemen of Israel. Without us ordinarily you cannot be saved: how can they heare without a Prea∣cher? Saint Peter saved three thousand Soules at a Sermon. Saint Paul saved Sergius Paulus the Proconsul, Dionysius a Iudge of Mars street, Damaris a noble Gentle-woman, and sundry others: and or∣dinarily not one man or woman can goe to heaven, unlesse a Prea∣cher carry him on his shoulders: not one sheafe can get into the barne, unlesse a harvest man do carry it: and thou canst not bee car∣ryed as a sheafe into the barne of the Kingdome of heaven, unlesse some of CHRIST's harvest men carry thee thither: therefore pray for them.

4 If we doe well, the profit is yours: postulamus quidem, ut pro nobis oretis: totum autem fit pro vobis, in vos istae divitiae redunda bunt. Chrys. If a Nurse have a full dugge, it is the better for the In∣fant. If the householder have refertam villam, they shall fare the better, that be in the house. If our gifts of wisedome, knowledge, discretion, of love, zeale, &c. encrease, the commoditie shall be yours.

Then pray for us, and that heartily, in the Church and in your houses: that the Word of God may runne, may have free passage, may have nothing to stay the running, that it may be glorified through∣out all England, to the joy and comfort of us all. Pray for the Reve∣rend fathers of the Church, that they may use the Sword of autho∣rity, which God hath put into their hands to the cutting downe of all pernicious weedes, of Anabaptisme, Brownisme, Popery, in this garden of the LORD IESUS. Pray for all, faithfull Preachers and Ministers whatsoever, that all the people from the highest to

the lowest may know CHRIST, and live obediently to the Gos∣pell. One principall reason why there be so many disorders in the Church is this, because the people have no care of their Mini∣sters, seldome or never commend them in their prayers to the God of heaven.

Earnest prayer was made by the Church for Saint Peter: and the Ephesians prayed for Saint Paul, till they wept againe: but there is no praying for our Pauls and Peters. If it had beene said, prate of us, the people would readily have put that in practise: they make the Prea∣chers their table talke, they speake evill of the Rulers of the people in all places. If it had beene sayd, prey upon us, wee should have had a number of preyers. That which the Papists gave to the Ministers, they that be called Protestants, take from the Ministers. Pharaoh would not have the lands of the Priests touched in the time of a fa∣mine and scarcity. We in the time of a plenty take away their lands. Heeretofore the leane kine devoured the fat, and were more ill favoured: now the fat devoure the leane and are never satisfied. Heretofore the people gave their very earrings to the Priests: now they are ready to pull the coate over the Priests eares. Every one in the parish will prey upon him: but scarce one will pray for him.

If it had beene sayed, pry into us, we would have done it with a narrow eye: the foot of a Preacher shall not slip, but he shall be taken tripping by and by: a moate shall be made a beame, a mole∣hill a mountaine. But he doth not say, prey upon us, prate of us, pry into us, but pray for us: and as ye love the glory of GOD, the beauty of Sion, the peace of Ierusalem, the salvation of your owne soules, pray for us.

Some there be that will pray for the Ministers, but it is because they are bound to pray for their enemies. There is one, Michaiah, sayd Achab, but I hate him. So some will say, indeed wee have a Minister, but he is ever rubbing on my soares, therefore I hate him. Yet because CHRIST sayes, pray for them that hate you, I will pray for him. I but thou must pray for him, as for the greatest friend in the world, that thy soares being lanched with the sword of the Spirit, which is the Word of GOD, they may bee suppled with the oyle of GODS mercy in CHRIST, and thou sa∣ved at the day of Iudgement.

Heere wee may see the wonderfull humility of Saint Paul: hee was a master-builder of the Church, had seene CHRIST, he was adorned with singular gifts of learning, and of piety, he spake with tongues more then al: he was taken up into the third heaven, &c. He was a man deepe in GODS bookes, in prayers often, in fastings often; he had travelled all the world over in the propagation of the Gospell of CHRIST. A man would have thought that his owne prayers had beene sufficient, hee needed not the prayers of o∣thers. Indeed the prayers of Prophets, of Preachers are of great force with God.* 1.500 The LORD told Abimelech, that Abraham was a Prophet, he should pray for him. Yet the prayers of com∣mon

Christians are also to be desired. Vis unita fortior. The prayers of the people and Ministers joyned together will the sooner pre∣vaile with the Lord. The King may adscribe much, to the request of one of his privy Counsell: yet hee rejects not the petition of the meanest Subject. The Preachers are of Gods privy Counsell: He revealeth his secrets to them: yet the prayer of a righteous man is avayleable, if it bee servent. Cornelius was no Minister: yet his prayer went up into remembrance before God. The head needes the ayde of the foote: the King needs the prayers of the Subjects, the Minister of the people. Therefore let us all require the prayers one of an other.

But why should wee pray for you? you are bad men: God will not heare our prayers for you. It is not so: for wee trust wee have, &c. Some take it to be an argument, à pari. We have discharged a good conscience towards you in all things, delivering unto you all things necessary to salvation: therefore discharge you a good con∣science againe in praying for us. But it is rather a procreant cause of their praiers. We are holy men, such as feare God, as labour to keepe a good conscience, and to live honestly: therefore praie for us. You are to praie for all, chiefely for them that be of the household of faith. Wee are of that household, and bring forth the fruits of faith, therefore pray for us. Vngodly men that have no good con∣science had most need to be praied for: yet we may pray more bold∣ly for the godly: God will sooner heare us for them.

These words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, may either bee understood of the per∣sons or of the things: they are indifferent in the Greeke. Some con∣nexe them with the words following, and referre them to the per∣sons thus: Wee are assured that wee have a good conscience, there they make a Comma, amongst all men desiring to live honestly. The matter is of no importance. Yet I see no reason why our English translation may not be reteyned. It agreeth with that pro∣testation of Saint Paul, I have walked with all good conscience to this day. As here he sayes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: so there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.501

See how confident he is in this point: he doth not say, we hope, we thinke, wee haue some probable conjecture or light perswasion, but we are assured, this with boldnesse and confidence we are able to protest: not to our commendation and glory, but to the praise and glory of God: that we have a good conscience in all things.

Whereby wee are given to understand, that it behooveth all Christians, especially Ministers, to bee assured of a good conscience in all their doings. Nothing is more terrible then an ill conscience. It is the onely hell, as Luther calls it. If the Divell had not an ill con∣science, he were in heaven in comparison. As on the contrary side, nihil in hac vita securius, nihil jucundius possidetur bona conscientia, sayes an ancient Father. Premat corpus, trahat mundus, terreat diabo∣lus: illa tamen semper erit secura.

Wherefore let us first search out what a good conscience is: then what be the things wherein a Minister must keepe a good conscience.

First for the conscience in generall. It is called conscientia, sayes Bern. quasi cordis scientia: that etymologie is not to be rejected, if it be taken with his meaning. Scientia, sayes he, is when the heart knowes other things; conscientia, quando cor novit se. Yet as any may see according to the nature of the word, conscience is a knowledge with an other. The Hebrewes have no fit name for it: in all the old Testament the word conscience is not to be found. Yet the old translation hath foi∣sted it into the Text, Gen. 43.22. Non est in nostra conscientia quis po∣suerit eam in marsupijs nostris: as also, Prov. 12.18. It is in the booke of Wisedome and Ecclesiastic. but they were written in Greeke. But the Hebr. put [leb] the heart, for it. Davids heart smote him, that is, his conscience. Give not thine eare to every word that men speak of thee, for thy heart knoweth that thou also hast cursed others, that is, thy conscience.* 1.502 In Greeke it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Latin conscientia, a joynt knowledge or a knowledge with an other: either cum alio, that is with the high and eternall God; for none besides God and a mans owne selfe hath an immediate knowledge of himselfe: or rather scientia cum alia scientia, there is a knowledge whereby we know that we know, and that is conscience: but the nature thereof shall better be manifested by a definition. I might propound sundry to you.

Damascen defines it thus: it is lex nostri intellectus.

Origen. est correptor & paedagogus animae.

Saint Bernard. est inseparabilis gloria vel confusio uniuscujus{que}. The Schoolemen say, it is applicatio Scientiae ad factum, seu faci∣endum.

The best of the new wryters, est practicus Syllogismus hominem excusans aut accusans.

In my poore judgement, it may bee thus defined, conscience is a function of the understanding, whereby wee apply the generall knowledge that is in us, to our particular thoughts, words, and actions.

1 It is not a part of the will, but of the understanding: not of that which wee call theoricall, but of that which is termed practicall. Therefore it is in worke and action. As a dead man is no man, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: So a dead conscience is no conscience, but nomine tenus. A seared conscience that is past feeling and doth nothing. Whereupon the Schoolemen contend, that it is neither habitus, nor potentia, but actus. His whole worke is to apply the generall knowledge engra∣ven in us by the pen of nature, to our particular thoughts, words and actions. There be generales notitiae, or maximes written in our hearts: as, it is an horrible thing to commit murther, a beastly thing to com∣mit adultery, a fowle vice to lie and dissemble, to have an heart and an heart; whereas God hath given thee but one heart. This the law written in our hearts teacheth us. Now comes conscience and doth her duty. Thou hast committed murder, thou art an adulterer, a lyar, a dissembler: therefore thou art abhominable in the sight of God. The knowledge that is in us gives us the major: Conscience infers the minor, and the conclusion necessarily followes of it selfe.

This is conscience in generall; whereby it is easie to see what a

good conscience is. One defines a good conscience thus. Quae habet in corde puritatem, in ore veritatem, in actione rectitudinem: and it is not amisse; yet it expresseth not the power of a good conscience.

A good conscience is a comfortable applying of the know∣ledge that is in us, to the joy of our hearts: whereupon ariseth bold∣nesse and confidence, so that a man thinkes himselfe as it were in heaven. I will give you an example of it in a minister. Know∣ledge gives Saint Paul the major: every minister of CHRIST that hath walked faithfully in his calling, shall have a crowne of righ∣teousnesse: a good conscience in Saint Paul makes the minor, and brings in the conclusion. I have fought a good fight, kept the faith: therfore for mee is reserved a crowne of righteousness: This is a good conscience,* 1.503 which ought in some measure to be in us all. That wee may the bet∣ter be assured, that we have a good conscience, as Saint Paul had, let us examine our consciences in these things. First for our entrance into the ministery, then for the execution of our ministery being entred.

First, let us examine our conscience about our entrance into this high and magnificent calling: wherein two especiall points are to be observed; namely the gifts passive and active.

1 Let us call our selves to accompt what passive gifts we have received from GOD Almighty. A Bishop, sayes Nazianz. is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a vaine and empty name, he must be well furnished in some measure with gifts fit for the office. A Scribe sayes CHRIST, that is taught to the Kingdome of Heaven, must be as a rich householder, that is able 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to tumble out of his treasury 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such are all Ministers of GODS sending. Ezra was a perfect scribe in the law of God.* 1.504 So Artashastes doth entitle him in the beginning of his let∣ter. To Ezra the perfect Scribe of the law of the Gods of heaven. Apollos was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and mighty in the Scriptures. Saint Paul boasted of him∣selfe after an heavenly manner, I thanke my GOD, I speake with tongues more then they all: But a number there bee, that thanke GOD they speake but with one tongue, namely their mother tongue. Indeed the man of GOD ought chiefely to bee seene in GODS booke, and though he have never so great skill in Logicke, Rhetorique, Phi∣losophy, History, &c. he must dissimulare eloquij venustatem, when he speaks to the people, as Saint Ierom. sayes: yet for all that, he must not bee a rudesby, a meere stranger in them. Moses that man of GOD was brought up 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in all, no art excepted: and this Saint Stephen records, to his singular commendation. Saint Paul was not to seeke in Aratus, Epimenides, and others. Meletus Bishop of Alexandria, whom alluding to his name, they called mel Atticae, hee was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in all acts, as Euseb. testifies of him. Didymus used rhetorique, poetry, philosophy. Philo Iudaeus was an excellent divine in his age; for his learning in these externall arts, he was called an o∣ther Plato. Origen was wonderfull in them, in so much as Porphyrie his enemy was compelled to admire him for it. The Papists at this day, many of them, give them their due, are very learned men.

Oh that GOD would turne the edge of learning the right way!

And shall the Ministers of our Church bee unlearned? wilt thou leape into Moses Chaire, or rather into Christs Chaire, and hast no gifts in any comparable measure to teach the people out of it? The King in the Gospell sayd to the man that came to the mar∣riage without the wedding garment, Friend, how camest thou hither? So will hee say to all saucy and insufficient Ministers, Friend, how came you hither? who made you the dressers of my vineyard, that have no skill to dresse it? who made you dividers of my word, that mangle it, and cannot cut aright? who made you builders of my house, that know not how to square a stone, or frame a piece of timber for my house? Dancers have their Schoole, sayes Nazianz. Fidlers and Musitians are trained up to it: and is the ministerie, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? Is it such a light thing, that whosoever will, as it was in Ieroboams time, whether hee bee a Weaver, a Tapster, a Taylor, may bee a Mi∣nister? it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sometimes he must be taught, sometimes confuted, comforted, reprooved: and Who is sufficient for these things? None fully. The great Doctours in Divinitie, must bee Schollers all the dayes of their life: yet if thy conscience tell thee, that thou hast no gifts in any acceptable measure, how canst thou say with Saint Paul, I am assured I have a good conscience in all things, when not in the first thing, in the gate and porch to the ministery?

The best furniture of all is a sincere and upright heart. As God gave Saul an other heart, when hee advanced him to the kingdome: So the Lord gives a good heart to all good Ministers. Learning and knowledge is as water in the well: a good heart is as the bucket to draw it out for the watering of Christs Garden: if this bee wan∣ting, even a learned man will doe little good in the ministery. Therefore examine with what heart thou camest hither: to feede thy selfe; or the lambes of Christ? to enrich thy selfe, or to make them rich in Faith?

2. Let us come to active gifts. When wee have the Testimonie of a good Conscience, that the Lord in some measure hath given us gifts from Heaven: Let us consider what gifts wee give on earth, whether Lady Pecunia be the janitrix that lets us into the Church or not? whether wee come in by Simon Magus, or Simon Peter? Qui vendunt vel emunt praebenda Ecclesiarum, dicuntur tales à Simone, Simoniales. Simonie is well defined by Brulifer, to whom the rest of the Schoole-men agree: Est studiosa voluntas emendi, vel vendendi aliquod spirituale, seu spirituali annexum. Pactum, is not onely Si∣monie, a compact or agreement betweene the Patrone, and a Mi∣nister, or any other for them: but Simonie is peccatum voluntatis; as the heart commits adultery, if thou lustest after a woman; as the heart commits murder; if thou hatest thy brother, thou art a murtherer. So not the hand onely, but the heart commits Simonie, if thou hast a lustfull desire after a benefice in an unlawfull way:

In their judgement thou art a Simonist. And this they proove by the Father of Simonists: There was no pactum betweene Simon Magus, and the Apostles, but onely voluntas. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: hee made an offer of money to them; and that was condemned. If thou hast a desire in thine heart to get a benefice by any sinister meanes, thou art a Simonist: then almost in this age, who can say hee is assured to have a good conscience in this thing?

Yet further to lay it open, let us come to the branches of Si∣monie. It is committed foure kinde of wayes.

The first and the greatest per pecuniam: which no man will de∣nie: Saint Ambrose reports as a monstrous thing in his dayes: I heard a Minister say, Centum solidos dedi, ut Episcopalem gratiam ass equerer. But how would hee have wondred, if hee had lived in our time, when wee may heare that some have given centum mi∣nas for a benefice? when solidi are turned into minae, what doth this but minari, the vengeance of God to the Ministerie?

The second way is per adulationem: when as a Minister which is the Doctour of the truth, hath no truth in him, but will lye, flatter, cosen and dissemble, doe any thing for a Benefice. This is Venenum mellis dulcedine palliatum, poyson wrapped in honey: yet as many Popes came to the Popedome by poyson; so many Mi∣nisters (so woefull is our time) come to a benefice by this poyson. They cannot bee assured with Saint Paul, that they have a good conscience in it.

The third way is Per importunas preces ambientium, by the importunate suit of Ministers, either by themselves, or by their great friends for a benefice.

Est orare Ducum species violenta jubendi: The request of great men in high places is a violent kinde of commanding: hee that comes thus to a living, in their opinion, cannot avouche, that he came to it with a good conscience.

The fourth is, Sordidum obsequium, a base kinde of service performed by a Minister. As the devill confessed in the maide, he is the Servant of the high God, the Ambassadour of Christ, as it were Christ in the Church. Yee received mee, sayes Saint Paul, as an Angell of Christ, yea, as Christ himselfe: and it is a shame for Christ, for Christs deputy or vicegerent, that susteines his person, to be too servile to any. To them may bee replyed, that Sentence of the Apostle, If I labour to please men, I cannot be the Servant of Christ: and have wee not many, that by this base ladder climbe up to the livings in the Church? Heretofore Cornelius threw down himselfe at Saint Peters feete; but now a Peter, yet in truth a Pseudo-peter, throwes himselfe downe at the feete of a meane Gentleman for a Benefice. This is a kinde of Simonie, as the very Schoole-men have affirmed, an horrible vice: hee that is tainted with it, cannot protest with Saint Paul, I have a good conscience in all things.

Saint Ambrose doth excellently paint out this sin, I would to

GOD all Ministers would have his words engraven in their hearts. If thou comest in by Simonie, Caro suscepit dignitatem, anima per∣didit honestatem: Caro dominatur populis, anima servit daemonibus: Caro Sacerdotium comparavit, anima detrimentum paravit: and what shall it availe a Minister to win the whole world, and loose his owne Soule? O it is a comfortable thing for a Minister, if hee may truly protest with the Prophet, I have not thrust in my selfe to bee a Pa∣stour over this people, neither have I desired the day of miserie, Lord thou knowest; to be set over a people, to have the charge of many Soules, for the which we must answer at the day of Iudge∣ment; if a man will faithfully discharge his Office, it is rather a miserie then a felicitie: hee shall have many difficulties to wrastle withall. Every drunkard, fornicatour, adulterer, &c. if his vices bee ripped up, will bee against him. Wherefore if thou hast thrust thy selfe into this miserie, GOD will leave thee to defend thy selfe: if thou hast beene thrust in by him, hee will defend thee.

But as for this vice of Simonie, I will shut it up with those ver∣ses, which were not amisse to be imprinted in the hearts of us all.

Haec duo damna feres, si tu sis Simonis haeres, Mortuus ardebis, & vivus semper egebis. These two losses shalt thou beare, if thou beest Simons heyre, A beggar live shalt thou heere, and after burne in hell feere.

Of the one, that for the most part they bee beggars, all the world sees it: as for the other, wee shall feele it to our woe, if wee doe not repent.

So much for the good conscience which wee must have from our entrance into our places. Now let us come to the exequution of our calling being entred. Wherein wee must examine our con∣sciences about two things, our preaching, and our life. In our preaching must bee observed the matter of our preaching, and the manner.

1. For the matter, let us with a watchfull and circumspect eye see what wee deliver; what foode wee minister to CHRISTS Lambes, what bread wee breake to the people. Let there bee no∣thing in our Sermons at any time, that is contrary 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Saint Paul speaketh, to sound, sincere, and upright doctrine. As there was not a blemish, nor a soare by all probability in Absaloms body, from the crowne of his head to the soale of his foote: so let there be no blemish, so farre as is possible, no sore of corrupt doctrine, from the beginning of our Sermons to the end. Let all bee conso∣nant to the Analogie of Faith, as the Apostle speaketh. Let us have never a drop of doctrine, but wee are sure it flowes from the fountaine of GODS Word. A lamentable thing it is to consider, how many Preachers in the light of the Gospell, partly for the ostentation of their owne wit and learning, partly on an unstayed affection and unsetled judgement deliver dangerous points, that make much hurlie burlie among the people. Inter curas maxima cura est refraenare curiosos: they are to bee avoyded, etiamsi nescio

qua umbra honestatis & liberalium Studiorum nomine velatae atque pal∣liatae sint. O res indignas vigilijs, & lucubrationibus Episcoporum, Aug. Epist. 56.

Deliver those things rather that may pierce the hearts of the people to Salvation, then that which may tickle the eares of the people with a carnall delight, and to damnation in the end. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Nazianz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. As in a Countrey Village, where be many Farmers to inveigh against Lords and Land-lords, in the eares of the people, to declaime against the vices of Mini∣sters in the Church, to lay open the blemishes of the state and go∣vernement: ô this is as honey to them. A famous Preacher, a cou∣ragious Preacher, I warrant you hee cares for none.

Alas, what profit have the people by this? applie every plai∣ster to every soare. Speake that which may be most fit for the edi∣fication of that auditorie, to whom thou speakest. Labour to beate downe Poperie, Brownisme, which sprouteth too fast: bring whom yee can to the Church, but scare none from the Church, give no occasion by your preaching to runne out of the gates of Sion.

Above all things in your Sermons have a Christian regard to the peace of the Church wherein yee live, which as a loving mo∣ther reacheth out to you the dugs of the Word of GOD, which you may sucke to your comfort. Pray for the peace of Ierusalem, sayes the Psalm. and if wee must pray for it, wee must preach for it. Therefore say I, preach for the peace of Ierusalem wherein ye live, that wee may see the peace of it, if it be the will of GOD, all the dayes of our life. Of this preaching wee shall have great comfort to our consciences.

2. Let us have an eye to the manner of our preaching. In it let us seeke the glory of our master, not our owne glorie. A great num∣ber of Preachers have more respect to their words, then to the matter; to the sound of a syllable in the eares of the people, then to the sounding of the trumpet of the Gospell in their hearts. I will not denie, but that the man of GOD may bee eloquent: the Holy Ghost himselfe is most eloquent in the Scripture. He that hath but halfe an eye, may see that. Sedeloquentia, as Aug. speaketh,* 1.505 tan∣tò terribilior, quantò purior: tantò vehementior, quantò solidior: it must bee senilis, not puerilis: Divinae, not humana. It is the foolish∣nesse of preaching, as the world accounteth it, that must save us, if any thing save us. Crucifixi virtus in Paulo, sayes Chrys. fuit Poe∣tis, Rhetoribus, Philosophis potentior. Let there bee a maternall elo∣quence in Preachers, such as becometh the gravitie of the Word of God. As Hester that had beauty enough of her owne, required nothing of the Kings Eunuch, but went in to him as she was, and yet she was better accepted of then they all: So the Word of God is beautifull enough of it selfe, it needs no colours of over-affected eloquence and Rhetoricall painting to set it out withall: this goes but to the eare, it never enters in the heart, where on the seed of the word shall fall: for the most part it makes the Auditours to laugh

and to smile in their sleeves: but, as Saint Ierome admonishes us, la∣chrymae Auditorum laudes tuae sunto, it is a greater commendation for a Preacher, to make the people weepe being pricked in their hearts for their sinnes, then to moove them to laughter? Let us all strive to have a good conscience, even in the manner of our prea∣ching: that when the Sermon is ended, our consciences may beare us witnesse wee sought Gods Glory, not our owne. Saint Chrys. cryes out upon it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉! Vix ullus est Sacerdos, qui ad eum non allidit: etiam hodie animus meus ab inani gloria capitur. Let us all strive against it with might and maine.

For our preaching in the exequution of our office, that shall suffice: now let us come to our life; which is either generall, as common to all Christians; or speciall, as peculiar to our selves. As all Christians are bound in conscience to adde to their faith, ver∣tue, temperance, &c. to eschew all vices, that may bee a disgrace to the Gospell, and to embrace all vertues that may be an honour to it; so especially the Preachers of the Word: Magistrum vitae in vita offendere is a grievous thing, as the heathen himselfe could say, the offence of a Minister is a double offence: quia peccat & fa∣cto & exemplo. Abimelech said to his souldiers, As yee have seene mee doe, so make haste, and doe the like. If a Minister doe evill, hee neede not say so to the people: they will make haste to doe the like fast enough. Nulli jam illicitum esse videtur quod ab Episcopo tan∣quam licitum perpetratur.* 1.506 Id homines credunt esse laudabile, quod E∣piscopus habuerit delectabile. If the Minister bee a drunkard, a fre∣quenter of Tavernes, and Ale-houses, &c. the people take licence thereby to commit the like sinnes. If covetousnesse were a sinne, would our Minister bee covetous? &c. Thus hee doth not onely sinne himselfe, but hee makes others to sinne. Therefore for consci∣ence sake wee had need all to have an eye to it: tanquam in coelo pec∣cat,* 1.507 sayes Saint Bern. Qui in Clero iniqua facit, sicut Angelorum judicium fuit inexorabilius, quàm hominum: ita Ministrorum gravius erit, quàm Laicorum. Therefore let us be types and examples of all goodnesse to our flockes: and as we are called the light of the world; so let us bee lights indeede. Let our light so shine before men, that seeing our good workes, they may glorifie our Father which is in Heaven.

Yet more particularly wee must examine our conversation in that speciall calling, wherein wee be set. The weaver labours in the loome; the Merchant on the sea, the husband-man is seldome from the plough: and our plough must in a manner bee alwayes going, ever looking to GODS husbandrie, that is committed to us. Many there bee that live honestly among their neighbours, and are good house-keepers, but they neglect their Cure. I but inno∣cens absque sermone conversatio, quantùm exemplo prodest, tantùm silentio nocet, sayes Saint Ierome. Episcopus est nomen operis. Saint Ambrose compares him to a Bee,* 1.508 that is ever gathering honey out of the flowers of the Scriptures, Id componens arte oris sui, and de∣livers it to the people. Saint Chrys. is bold to say: Necesse est Epi∣scopum

in singulos dies sementem facere, ut ipsa saltem assuetudine doctri∣nae auditorum animi sermonem retinere possint. Be instant, sayes Saint Paul, in season and out of season, so often as we can, for gifts of minde and body. So often as the people can conveniently assemble toge∣ther, let the Ministers of the Lord cast forth the net of the Gospell, and be drawing of some fishes to the shoare of eternall life. Blessed is the servant whom his Lord when hee commeth shall finde so doing. To him He will say, come thou good and faithfull servant, enter into the joy of thy Master. O what an excellent thing is it for a minister thus to affirme with Saint Paul, that he hath kept a good conscience in all things, in his entrance into the ministery, and in a faithfull, wise, diligent, and religious exequution of his office, to Gods glory and the benefit of the people! such a one may sing for joy with the Swan, when hee is ready to depart out of the world. I have fought a good fight, from henceforth is layd up for me a crowne of righteousness, which the righte∣ous Iudge will give me at that day.

It will play Ioab with us, it will say nothing while the fact is a do∣ing: but when it is done, it will cry alarme against us, he himselfe will be most against us, as the man that left Absalom hanging, sayd of Ioab. Therefore as Saint Augustine counselleth us, let us obturare ei os in hoc mundo, ne clamet contra nos in futuro: let us doe nothing so neere as we can, that may wound our consciences in this life, that wee may make a comfortable accompt in the life to come.

Take heede of the thousand witnesses: nay, of the thousand armies, as Luther calls it: If thou beest arraigned of fellony, murder, treason, at the barre of an earthly judge, and but two witnesses come against thee, Lord have mercy on thee, thou art gone: and how shalt thou quake before the barre of GODS tribunall seate, when a thousand witnesses shall step out against thee? then there is nothing to be ex∣pected, but that fearefull voice, goe thou cursed, &c.

Wee of the Ministery are much subject to the tongues of men: we are set on an hill, and the eyes of all are converted upon us. If there bee but a little spot in the face, it is quickly espied, and a great matter is made of it: yea, let us walke as warily as we can, give no of∣fence to any, yet men will take offence; and the best Ministers, though living under the protection of a gracious Prince, we may escape the clawes of men, yet certainely not the best of us all can escape the jawes of men: and let not that trouble us; for if all could not give CHRIST a good word, some sayd hee was a good man, others, nay, but he deceiveth the people: then let not us thinke that bee sinfull wretches, to have every mans good word. In all speeches and ob∣loquies, let us have recourse to our consciences, and heare what they say of us. If all the world commend us, and our consciences condemne us, we can have no comfort. On the contrary side, if all the world speake evill of us, and our consciences speake good to us, we need not to care for any of them all. Let us remember that worthy speech of a worthy Father, nec malam conscientiam sanat praeconium laudantis, nec bonam vulnerat opprobrium criminantis. We are wont to say, if I have

GOD and the King on my side, I care for no man in England. So may we say, if I have GOD and a cleare conscience on my side, I care for no man in all the world. The Papists say, it is unlawfull for a Minister to marry. Some Protestants say, it is inconvenient for Ministers to marry: and indeed their maintenance being so small, it is so: yet for all that I say, it is both lawfull and convenient, nay ne∣cessary for all Ministers to marry; for all without exception. But wot ye to what wife? namely to a good conscience. If thou beest mar∣ryed to her, if thou hast her at home to comfort thee in the house of thine heart, though thy living be never so small, thou shalt live mar∣veilously well; yea, more at hearts ease then King Richard the third did in his Kingdome: but if thou beest a minister, and hast a Xantippe at home, the worme of conscience gnawing on thee, for they bad com∣ming to thy Benefice, for thy bad living in the same, si inde te eijcit fumus malae conscientiae, alas poore man, whither shall thou goe? wilt thou run away from thy selfe? whither soever thou goest, thou car∣ryest thy conscience with thee, and that will keepe a yelling against thee, in domo, in foro, in mensa, in lecto, and in all places. Wherefore let us all be assured, that we are at peace with our conscience, that wee have this loving Wife to cheere us up wheresoever wee bee: what is our rejoycing, sayes Saint Paul, save the testimony of a good con∣science?

Let a man be lying on his death bed, let some say to him, remem∣ber man what faire and beautifull houses thou hast, what goodly Lordships, what lands and possessions, what bags of silver and gold: remember in what credit, honour and reputation thou hast lived on the face of the earth: will this comfort him thinke you? truely but a little. But if his conscience say to him, as Hezekiahs did to him, re∣member that thou hast walked before the Lord with an upright heart, this will comfort him and make his heart to skip for joy in his belly: recta vita esca conscientiae, a good life is the meate of the con∣science. Live well in thy calling, this is meate and drinke to thy conscience: this shall comfort thee at the houre of death.

When CHRIST had exhorted His Disciples to watching and prayer, because the day of Iudgement was uncertaine: in the conclusion of His speech He turnes Him to the people and sayes, and the things I say to you, I say to all, watch. Even so in the shutting up of this exhortation, that which I have sayd unto my brethren in the Ministery, I say to you all, bee all assured that yee have a good consci∣ence in all things. Let the Magistrate be assured, that he hath a good conscience: that he hath winked at no sinne for favour, nor punished any for wrath, malice and displeasure: but as the Iudgement is Gods, so he hath executed it with all good conscience. Let the father keepe a good conscience in a religious education of his Children, not suffer them to run at randome, as Heli did: but bring them up in the feare and nurture of the Lord. Let the Master keepe a good conscience in the usage of his servants, knowing that hee also hath a Master in hea∣ven. Let them that have the oversight of the Clergy committed to

them keep a good conscience in that office, looking alwayes to the maine point, the feeding of the flocke of CHRIST. Let them use the Ministers as Christs Ambassadours, reverently, at least in regard of that heavenly person Christ Iesus, whose person they susteyne. Let the Proctors, Advocates, all officers in the court be assured they have a good conscience in all things. Let them not pill and pole, but bee content with honest gaines for their paines: let them not make worke for the inriching of the Court, when there neede none. Francis Spira an Italian, who himselfe once had beene an advocate in such Courts, complaineth of it, and his Conscience made an out-cry against him for it, when hee dyed in desperation. Let all Christians in their places bee assured they have a good conscience in all things.

But the world, the love of mony makes all to make shipwracke of a good conscience. The Divell offered Christ all the Kingdomes of the world, to worship him: but if he offer us but a groate or six pence, we are ready to worship him. Money makes all, in Church and Common wealths to smother the checke, of conscience, to nip them in the head, and not to regard them: but though we can put conscience to silence in this life, hee will open his mouth against us in the life to come. When we dye, as a father observeth, we must leave all books behinde us. Saint August. workes, Saint Basils workes, the booke of the Court, yea and the Bible, the Booke of bookes: but the booke of our consciences we must carry with us: and that when it is opened, shall either accuse us or excuse us at that day: therefore let us looke well to this booke heere, let us examine it, as the Father willeth us, let us conferre it with the booke of life, let us put out all the blots that bee in it, that it may speake for us, not against us, at the dreadfull day of judgement.

VERSE 19.

HIS suite is in this verse renewed: Abundans cautela non∣nocet.

Restored: set at liberty, being now in bonds at Roome.

Which shall be for your good.

Sooner: If it be Gods will, out of hand: not in respect of Gods purpose, but in regard of outward impediments.

Saint Paul at this time was in Prison at Roome, as the subscrip∣tion of the Epistle doth intimate: His imprisonment was an hinde∣rance to the Gospell; therefore he earnestly requests their prayers for his restitution to his former liberty. Saint Peter was in prison and irons betweene foure quaternions of Souldiers: earnest prayer was made by the Church for him. God sent His Angell, and brought him forth. Pray earnestly for mee; and I trust I shall bee delivered by your prayers. Let us pray for the Preachers, that the Word of God may run and be glorified in all places.

VERSE 20.

IN the former part of the Chapter he commended to them many excellent duties, of brotherly love, hospitality, constancy in the truth, obedience to spirituall Governours: now because Saint Paul may plant, Apollos water, but it must bee GOD that gives the encrease; hee prayeth to GOD for them, to worke all these graces in them.

In this prayer. 1. The person to whom he prayeth. 2 The mat∣ter of it. verse 21. The person is described by a Title, and an effect: his Title is this, dator & amator pacis. 2 Cor. 13.11. 1 Cor. 14.33.

Peace is an union of the hearts of men: men will never bee at peace, if they be not of one heart and one minde, as they were in the Primitive Church.* 1.509 Now God alone rules in the hearts of men: therefore he onely can make peace.

There is a double peace; the one betweene GOD and us, Romans 5.1. Luke 2.14.29. GOD is the giver of that: the other is a peace betweene our selves. 1 Thes. 5.13. wherewith God is greatly delighted: They be both herbes that growe in his Garden, He is the God of them both.

We must be at peace one with an other.

1 We have a peaceable Prince, Isai. 9.6. therefore let us that be his Subjects and Souldiers, bee peaceable.

2 There is no one string in all the Scripture harped so much on, as this.

3 Without this wee cannot see GOD. Hebrewes 12.14. Blessed are the peace makers, for they shall bee called the Children of GOD.

4 Rom. 12.18. It is to be embraced with all, much more with them that professe the same Gospell with us. Owe nothing to any man, save love. Let us looke to discharge this debt unto all.

5 The Divell according to his name is a maker of debate. Satan signifies an enemy: The enemy came and sowed tares. He is that ene∣my that sowes the tares of dissention in the world. The Divell dwels in contention, as the Salamander in the fire. Contentious persons are like the Divell, who sowes the seed of contention betweene man and man: they that be of a wrangling disposition, that are never well but when they have their hand in contention, are like Ishmael, whose hand was against every man, and every mans against him.

They are not of God, but of the Divell: we have a peaceable GOD, let us bee like Him. My peace I leave with you,* 1.510 sayes CHRIST. If we be right Christians, we will be at peace one with an other.

6 Peace is a credit to the Gospell, as contention is a discredite. Gen. 34.21. So must we be peaceable. Pursue peace, and follow af∣ter it. Yet some run away from peace: Let them bee sent for to make peace, they will not come: they will professe so much: a fearefull thing! We have one Father, one Mother, one Elder Bro∣ther, believe in one Saviour, hope for one Kingdome: therefore let us be at peace, let no jarres be among us. In the building of the Temple, the noise of an hammer or toole was not heard: and let there be no knocking with the hammer of contention among Chri∣stians, which are Gods house and Temple. Remember that our God is a God of peace: let us be peaceable.

Wee have had the Title, now to the effect: the raising up of Christ from the dead: elementia in collatione pacis; potentia in susci∣tatione filij.

The party raised is set forth, 1. By his Sovereignty. 2. By his Name. 3. By his Office.

For his Sovereignty, He is our Lord. Ye call me Master and Lord. Not every one that sayeth to me, Lord, &c. He created us, He redeemed us, He hath marryed us to Himselfe: therefore we are to call Him Lord, as Sarah did Abraham.

For His Name, it is IESUS: the onely SAVIOUR of the world. There is no other name whereby wee can be saved,* 1.511 but by the Name of IESUS. Moses was the giver of the Law: yet not he, but Iosuah brought the people into Canaan: So they be not the workes of the Law, but Christ alone, that carryes us into heaven, the celestiall Canaan.

For His Office, Hee is the Shepheard of the sheepe. Cyrus my Shepheard. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Where observe, 1. What man∣ner

of Shepheard he is. 2. How hee comes to bee our Shepheard.

If ye will know what manner of Shepheard he is, he is a great one. There be little Shepheards, as the Rectours, Curates of every Congregation: but Hee is the great Shepheard. 1. Great in the ex∣tent of the flocke, the universall Shepheard of the whole Church throughout the world, the Shepheard of Iewes and Gentiles: so is none but he.

2 Great in authority. The sheepe are His, Hee ownes them. Simon, feede my sheepe, feede my lambes. Peter, as other Pastors feede them: but the sheepe are Christs. Iob had 7000. sheepe: he had many Shepheards that kept them; yet the sheepe were Iobs. So Christ hath many thousands of sheepe in Christendome, in the world. Sundry Shepheards he places over them: yet the sheepe are Christs, not ours.

3 Great in the charge which hee hath taken on him: hee is the Shepheard of soule and body too: the great Shepheard of our soules. 1 Pet. 2. ult. He hath care of body and soule too.

4 Great in humility: the King of Kings; yet hee abased him∣selfe to be a Shepheard.

5 Great in knowledge. Iohn 10.3.

6 Great in love and kindenesse: Hee gave Himselfe for the sheepe.

7 Great in power: none can take them out of his hands. All the Divells in hell, all the wicked men on the earth cannot cozen him of one sheepe.

Be thankefull to God for this great Shepheard.

Of whom? of the sheepe, that is, the righteous.

They are most fitly resembled to sheepe.

1 Sheepe are humble. Learne of Me, I am humble and meeke.

2 Sheepe are harmelesse: be as innocent as Doves, as harme∣lesse as sheepe.

3 Sheepe are profitable, for backe and belly.

4 They are ruled by their Shepheard: So whatsoever thou commandest us, we will doe.

5 Sheepe are lead into pastures and folds.

6 They are obnoxious to many dangers: to Wolves, Briers, Theives,* 1.512 Dogges. So many are the troubles of the righteous, but the Lord delivers them out of all. Happy are the sheepe that have such a Shepheard.

But how came He to be Shepheard? Sayd the chiefe Captaine, with a great summe of money obteined I this burgeship.* 1.513 But it cost Christ a greater summe, even His bloud, whereby the everlasting covenant is confirmed. Acts 20.28. The wine in the Lords Sup∣per is a lively representation of this bloud. The wine is red; So was the bloud of CHRIST: the wine is powred out into the cup; So the bloud of CHRIST was powred forth for our sinnes. The grapes are pressed before there is any wine: So was CHRIST. Wine comforts a man: hee hath given him wine to make him a

glad heart. So the consideration of the bloud of Christ, that was shed for the remission of our sins, is a singular comfort to the soules of Christians.

By this bloud He came to be the Shepheard of the Church: and this is that bloud that ratifies GODS everlasting Covenant. The Covenant, I am thy GOD, and the GOD of thy seede, is an ever∣lasting Covenant. Such as the man is, such is his bond and word. It is good dealing with honest men. A man may be bold to build on their word. And such as GOD is, such is His Covenant: an everlasting GOD, and an everlasting Covenant: of His Kingdome there shall bee no end: and of His Covenant there shall be no end. As He is our GOD now; So he will be for ever. Let this stay us up when we are ready to faint, in all distresses.

This is that great Shepheard of the sheepe, which GOD hath brought againe from the dead. But was hee not able to bring him∣selfe from the dead? Yes verily: He raised up this Temple Himselfe, He presented Himselfe alive, Acts 1.3. Yet in respect of His hu∣manity, GOD is sayd to have brought Him from the dead: which He did after a glorious manner; the Angels waiting on the Sepulcher, the earth trembling, the graves opening, sundry of the Saints rising with Him and appearing to many. Our Saviour truely dyed on the Crosse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. All the breath went out of His body: it was wrapt up in linnen cloathes, layed in the Sepulcher, there it continued three dayes and nights; yet God brought Him againe from the dead: Hee was seene of His Apostles and others; fourty dayes together; they beheld the print of the nailes in His hands and feet, they eat and dranke with Him, and looked on Him, when Hee went into Heaven. Even so the same God shall bring us againe from the dead. The Head is risen; therefore the members shall rise: the first fruits are in the barne of Heaven, therefore we that are the second fruits shall be gathered thither. The husband is in Heaven; there∣fore the wife shall be in Heaven. Where I am, they also that believe in mee shall bee there: Hee brought CHRIST from the dead the third day; there was an extraordinary reason in that; because His Sacred body might see no corruption. Our bodies corrupted with sinne must lye putrifying in the earth, till the day of Iudge∣ment.

Adventus Domini clavis resurrectionis: then wee shall meete CHRIST in the ayre, and bee translated with Him into His Kingdome of glory. Christs resurrection is a pledge of ours.

VERSE 21.

WEE have heard of the person to whom he prayes: now to the thing for which he prayes: It is perfecti∣on in all good workes: the which is first set downe: then amplified.

It is comprised in these words: make you perfect, &c. Hee doth not say, in faith, but in workes: workes are a demonstration of faith: shew me thy faith by thy workes. Except your righteousnesse exceede the righteousnesse of the Scribes and Pharisees, ye shall not enter into the Kingdome of heaven. Their righteousnesse was to say, not to doe. Matth. 23.3. ours must be, to say and doe too: else wee shall not set a foote into the Kingdome of heaven. Not every one that say∣eth unto mee, Lord, Lord, &c. Therefore let us annexe workes to our faith. The Lord makes us perfect in workes, that our election may be sure.

He doth not pray to GOD to make them perfect in some good workes, but in all. As he sayd, homo sum, humani nihil à me alienum puto: So let us say, Christianus sum, nullum Christianum opus à me alienum puto. Herod did many things, but because hee did not all, he was not saved. Heere some trees bring forth Peares, some Plumbes, some Apples, some Almonds: There is no tree that bringeth forth all fruit. But every Christian must be as a tree plan∣ted by the rivers of waters, that bringeth forth all fruit. We must be ready for every good worke: wee must have prayers, and almes, deedes, zeale, meekenesse, humility, patience, we must abound in every good worke.

3 He doth not say, the Lord cause you to begin in every good worke, but God perfect you, &c. We must labour to aspire to perfecti∣on daily more and more, as Iac. 1.4. So let zeale, patience, &c. Let every grace have his perfect worke. Vsus promptos facit, use makes perfectnesse: scribendo disces scribere; use thy selfe to writing, and in the end thou shalt write well: use legs and have legs; so use thy selfe to good workes, and be perfect in good workes. Milo by using to carry a Calfe when it was young, did beare it when it was old: So let us exercise ourselves in good workes, from our youth, as the young man sayes, at the length it will bee easie to attaine such a perfection as is acceptable to God. Let us use our selves to pray, as Daniel did, morning and evening. Let us use our selves to read∣ing of the Scripture as the Bereans; to Preaching, as Christ; to fasting, as Anna; to give to the poore and needy, as Dorcas and Cornelius. At length we shall attaine to some perfection in them, &c.

This is amplified, 1. By the rule whereby our workes must bee framed, that is the will of God. Christ sayd, not my will, but thine be done. So must every Christian say, our will is to live at ease, to wallow in pleasures,* 1.514 to take the Tabret and Harpe, to eate the Calves out of the middest of the stall, to rejoyce with the instruments of Mu∣sicke.

Our will is never to taste of any misery, to have no losses, crosses, sicknesse: if possible, not to have our finger ake. But let us entreat the Lord, that wee may doe His will, to say with them. Acts 21.14. The will of the Lord be done. 1 Thes. 4. The will of God is your sanctification. The Lord so perfect us to every good worke, that we may possesse our vessels in holinesse and honour, that we may serve Him in holinesse and righteousnesse all the dayes of our life.

2 It is amplified by the manner of our working.

That which is well pleasing in his sight: not for any worthinesse of ours, but through Iesus Christ, in whom God is well pleased with us: for without him we can please God in nothing. Cain and Abel both offered Sacrifices, yet God was pleased with Abel, not with Cain. The Pharisee and Publican, both praied in the Temple, yet the one was heard, and the other was not. Why? because one was in Christ, not the other. Let us desire the Lord to accept of our poore and imperfect workes, for the worthinesse of Christ, in whose name they are presented to him.

He concludes with a doxologie, a song of praise and thankes∣giving to Christ the great Shepheard, which is God above all, blessed for ever, to him be glory for ever and ever: He it is in whom wee were chosen before the foundation of the world, in whom is our life breath and being: He it is that in unspeakable love came downe from the pal∣lace of heaven into the dunghill of the earth for our sakes, that vouchsafed to take flesh of a woman for us, to be borne in a Stable, layd in a cratch, to endure the speaking against of sinners, to be called Beelzebub, a bibber of wine, a friend of Publicanes and sinners, to be blindfolded, buffetted, spit upon, cruelly whipped, to be pittifully nailed, hand and foote to the Crosse, to susteine the wrath of his Father, to dye, to be buried, to rise againe, to ascend into heaven, there making intercession for us: therefore to him be praise for ever and ever.

He it is, that though he bee absent in body, yet hath not left us Orphanes, poore fatherlesse children: he hath given us his spirit, to be a father to us, to guide us into all truth, an heavenly Comforter, to comfort us in all distresses, to seale us up to the kingdome of hea∣ven: He hath left us His Word, the foode of our soules, the sword of the Spirit to defend us from all enemies of our salvation: Hee hath given us the Sacrament of His blessed Supper as a perpetuall memory of him, wherein we may daily see him: the bread and wine are as pledges of his body and bloud, that we may eate him spiritual∣ly, be one with him, and he with us. He it is that hath given us his Angels to pitch their tents about us, to take our soules at our dying day, and to carry them into the kingdome of heaven. Therfore let us say with cheerefull hearts, to him be praise: worthy is the Lord Iesus the great Shepheard of the sheepe, to receive all honour and glory, prayse, power and might, now and for ever, Amen.

VERSE 22.

1 AN admonition: Suffer the word of exhortation. 2. The reason: which is taken from the brevity. In admoniti∣ons I have beene briefe: hee spent but three Chapters in them: therefore take them the more patiently.

Such is the pride and perversenesse of our nature, we cannot a∣bide to be told of our faults: like gauled horses, wee are ready to winch and kicke at it. Therefore this caveat is very needfull: Suffer your selves meekely and quietly, to bee reprooved for your sinnes: Suffer the Preacher to tell you of your covetousnesse, your pride, malice, &c. of your drunkennesse, fornication and adultery, of your negligence in comming to Church: of the little care that is had for the good of the Towne; every man is for himselfe, none for the Towne. Suffer your selves to be admonished of these things, it is good for you. Ye suffer fooles gladly, sayes Saint Paul: yee suffer stage players to tell you of your faults, and ye laugh at it; and will ye not suffer Preachers? ye suffer the Physition to give you sowre potions, yee send for him and reward him for it: and will yee not suffer the Physition of your soules to bee sharpe with you for your salvation?

Ye suffer Chirurgions to cut you: and will yee not suffer us to lanch the soares of your sins, that the corrupt matter may issue out? Suffer the words of exhortation, and magnifie God for them. Blessed be thou, and blessed be thy counsell, sayd David to Abigail: So when the Preacher tels us of that which is amisse, and exhorts us to good∣nesse; let us not fret at it, carry a spight against the Preacher: but let us say, blessed be thou, ô man of God, and blessed be thy Counsell, blessed be God that sent thee to us, &c. Thus we should suffer even with thankesgiving the word of exhortation.

The reason is, because he hath beene briefe in it. I have not beene long rubbing of your soares. I have told you of it in a word. Therefore suffer it rather. Yet now adayes some unwise hearers commend longitude: hee stood upon it long, againe and a∣gaine; he was an houre, two, three houres: peradventure he might have spoken as much in a quarter of an houre. A wise and pithy brevity should be more welcome to us, if wee were judicious hear∣ers. Suffer them that wisely in a few words in the spirit of love and meekenesse, exhort you to that which is good.

VERSE 23.

GOod newes! He is set at liberty, that is, loosed.

Timothy: which by the mother is an Hebrew, Acts 16.1. he was in bonds somewhere, though it bee not expressed in 〈◊〉〈◊〉 Scripture, for the which they sorrowed: therefore he signifies 〈◊〉〈◊〉 to them.

With whom if he come shortly, I will see you.

Why? he was in bonds at this time, Heb. 10.34. 1. He might 〈◊〉〈◊〉 there bonds past, not present. 2. This may bee spoken with a ••••cret condition, understood, though not expressed: If I bee de∣••••vered too.

When we heare of the deliverance of our brethren out of any ••anger, wee should be glad of it. If the foote bee delivered of a ••orne that was in it, the head rejoyceth at it. Wee are members 〈◊〉〈◊〉 of an other, let us rejoyce at the deliverance one of another. Doe 〈◊〉〈◊〉 heare that any was greivously sicke and is delivered? let it doe 〈◊〉〈◊〉 hearts good. Doe we heare of the delivery of any Christians 〈◊〉〈◊〉 of the hands of the Turkes, Papists, and other enemies of the ••ospell? let it be joyfull and acceptable to us. To this end would 〈◊〉〈◊〉 have them to take knowledge of Timothies deliverance: and so ••ould we doe.

VERSE 24.

WHom they should salute. 2. From whom they should receive salutations.

1 Their Spirituall Rulers and Governours: then 〈◊〉〈◊〉 whole body of the Church. Not onely they in Rome, but in all ••ie, that professe the Gospell of CHRIST. Salutations are 〈◊〉〈◊〉 of love: now the Ministers and Preachers of the Word are be love above common Christians: we should have them in sin∣••••r love for their worke sake: therefore they are to bee saluted 〈◊〉〈◊〉 others. If ye send Commendations to a Towne, especially member the Minister. Salute all, unlesse they be professed ene∣••••es to CHRIST, and the Gospell; bid them not then God speede. ••therwise salute all, but chiefely them that have the oversight of 〈◊〉〈◊〉 people: they must have the first place in our salutations.

VERSE 25.

HEE concludes with a blessing. The grace of our LOR•• IESUS CHRIST: that is, the love and favour o•• Christ, be with you all. Amen.

Even so in the shutting up of this Epistle doe I take my leav•• of you. Many excellent points of Doctrine, many necessary an•• profitable exhortations have beene delivered to you out of it: it 〈◊〉〈◊〉 even the body and marrow of religion. Now the Grace of GO•• bee with you. GOD give you grace from His Spirit, to think on them, to practise them, to His glory in this life; that yee ma•• bee partakers of His everlasting glory in the life to come. Amen.

Notes

• * 1.1

  2 Thes. 3.17.
• * 1.2

  Heb. 2.3.
• * 1.3

  2 Pet. 3.15.
• * 1.4

  1 Pet. 1.1.
• * 1.5

  Gen. 14.13.39, 17.43, 32.
• * 1.6

  Mark. 13.37.
• * 1.7

  Luk. 10.23, 24
• * 1.8

  Acts 4.25. Luke 1.70.
• * 1.9

  Mat. 10.20. 2 Cor. 5.20.
• * 1.10

  Acts 2.
• * 1.11

  2 Tim. 3.1.
• * 1.12

  1 Cor. 7.31.
• * 1.13

  Mat. 28.18.
• * 1.14

  Rom. 8.17. Gal. 4.7.
• * 1.15

  Matth. 24.
• * 1.16

  2 Pet. 3.12.
• * 1.17

  Col. 1.16.
• * 1.18

  Matth. 5.14.
• * 1.19

  Deut. 1.31. Isai. 46.3.
• * 1.20

  Deut. 32.11.
• * 1.21

  Acts 12.20.
• * 1.22

  Apoc. 5.12.
• * 1.23

  Luk. 13.29.
• * 1.24

  Math. 10.28.
• * 1.25

  Rom. 8.29.
• * 1.26

  Psal. 1047.
• * 1.27

  Psal. 45.7.
• * 1.28

  1 Ioh. 2.27.
• * 1.29

  Gen. 28.
• * 1.30

  Levi. 2.1.
• * 1.31

  Act. 8.3.
• * 1.32

  Phil. 3.
• * 1.33

  1 Sam. 30.6.
• * 1.34

  Isai. 57.21.
• * 1.35

  2 Tim. 4.6, 8.
• * 1.36

  Prov. 31.29.
• * 1.37

  Gen. 1.
• * 1.38

  Rom. 8.21.22.
• * 1.39

  Hest. 6.13.
• * 1.40

  Rom. 13.4.
• * 1.41

  Rom. 15.8.
• * 1.42

  Matth. 18.10.
• * 1.43

  1 Cor. 11.10.
• * 1.44

  Acts 8.10.
• * 1.45

  Luk. 8.18.
• * 1.46

  Psal. 68.2.
• * 1.47

  Luke 24.14.
• * 1.48

  Acts 17.11.
• * 1.49

  Ier. 48.10.
• * 1.50

  2 Cor. 3.
• * 1.51

  Ephes. 1.13. Act. 13.26. Rom. 1.16.
• * 1.52

  Luk. 8.1.
• * 1.53

  1 Cor. 15.8 9.
• * 1.54

  Ioh. 10.41.
• * 1.55

  Quest.
• * 1.56

  1 Cor. 15.24.
• * 1.57

  Luke 1.68.78
• * 1.58

  1 Cor. 15.27.
• * 1.59

  Acts 10.
• * 1.60

  Act 5.34.
• * 1.61

  Matth. 22.
• * 1.62

  Psal. 12.
• * 1.63

  Luk. 24.26.
• * 1.64

  2 Tim. 3.12.
• * 1.65

  Psal. 73.5.
• * 1.66

  Apoc. 7.14.
• * 1.67

  Gal. 6.17.
• * 1.68

  Isai. 40.6.
• * 1.69

  Rom. 10.10.
• * 1.70

  2 Cor. 6.1.
• * 1.71

  Psal. 127.1.
• * 1.72

  Mark. 12.6.
• * 1.73

  Ioh. 8.35.
• * 1.74

  Ephes. 3.17. Apoc. 3.20.
• * 1.75

  Rom. 5.2.
• * 1.76

  2 Pet. 1. ult.
• * 1.77

  2 Thes. 2.11.
• * 1.78

  Luk. 19.14.
• * 1.79

  2 Cor. 13.3.
• * 1.80

  Prov. 4.23.
• * 1.81

  Rom. 7.11.
• * 1.82

  2 Reg. 7.17.
• * 1.83

  Ephes. 5. ult.
• * 1.84

  Ephes. 6.12.
• * 1.85

  Ier. 7.4.
• * 1.86

  Gen. 19.14.
• * 1.87

  Hebr. 12.9.
• * 1.88

  Iohn 5.17.
• * 1.89

  Psal. 139.14.
• * 1.90

  Luk. 24.47. Act. 13.46.
• * 1.91

  Luk. 10.16. 2 Cor. 5.20.
• * 1.92

  Apoc. 14.13.
• * 1.93

  1 Cor. 15.
• * 1.94

  Matth. 6.6.
• * 1.95

  Eccles. 12.1.
• * 1.96

  Phil. 3.13.
• * 1.97

  1 Sam. 21.9.
• * 1.98

  Ier. 36.24.
• * 1.99

  Dan. 5.5.
• * 1.100

  Ioh. 7.46.
• * 1.101

  Ezek. 33.
• * 1.102

  Isai. 66.2.
• * 1.103

  Lactant.
• * 1.104

  Luk. 24.
• * 1.105

  Ruff. lib. 1. cap. 3.
• * 1.106

  Iohn 4.
• * 1.107

  Aquin.
• * 1.108

  Ephes. 3.10.
• * 1.109

  Psal. 94.7.
• * 1.110

  Psal. 139.6.
• * 1.111

  Acts 1.9.
• * 1.112

  Phil. 2.
• * 1.113

  Rom. 10.10.
• * 1.114

  Act. 19.28.
• * 1.115

  Ioh. 16.23.
• * 1.116

  Rom. 8.34.
• * 1.117

  2 Tim. 1. ult.
• * 1.118

  Psal. 27.10.
• * 1.119

  Rom. 15.16.
• * 1.120

  Ier. 11.14. 1 Ioh 5.16.
• * 1.121

  Acts 14.15.
• * 1.122

  Acts 10.26.
• * 1.123

  Iac. 5.17.
• * 1.124

  1 Reg. 13.33.
• * 1.125

  Zach. 13.5.
• * 1.126

  Heb. 13.17.
• * 1.127

  Nehem. 7.64.
• * 1.128

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.129

  Ion. 3.8.
• * 1.130

  Ios. 1.16.
• * 1.131

  Ioh. 14.9.
• * 1.132

  Rom. 6.23.
• * 1.133

  Mark. 1.••5.
• * 1.134

  Acts 8.17.
• * 1.135

  Psal. 58. ult.
• * 1.136

  2 Cor. 5.10.
• * 1.137

  Aquin.
• * 1.138

  Pro. 24.16.
• * 1.139

  Psal. 37.24.
• * 1.140

  Ambr.
• * 1.141

  2 Pet. 3.9. 2 Pet. 2.3.
• * 1.142

  Matth. 13.50. Hebr. 10.27. Matth. 3.12.
• * 1.143

  1 Tim. 1.13.
• * 1.144

  Mark. 10.21.
• * 1.145

  2 Thes. 1.6, 7.
• * 1.146

  Luk. 8.3.
• * 1.147

  2 Reg. 4.10.
• * 1.148

  2 Tim. 1.16.
• * 1.149

  Acts 9.39.
• * 1.150

  Matth. 25.40.
• * 1.151

  Isai. 49.15.
• * 1.152

  2 Pet. 1.10.
• * 1.153

  Phil. 1.23.
• * 1.154

  Acts 26.29.
• * 1.155

  Phil. 4.1. 2 Io. 3.4.
• * 1.156

  1 Sam. 10. ult.
• * 1.157

  Iac. 5.
• * 1.158

  1 Pet. 2.21.
• * 1.159

  Hebr. 12.3.
• * 1.160

  Luk. 24.
• * 1.161

  Gen. 22.16.
• * 1.162

  Object.
• * 1.163

  Sol.
• * 1.164

  Euseb. l. 4. c. 17.
• * 1.165

  2 Cor. 1.23.
• * 1.166

  Object.
• * 1.167

  Sol.
• * 1.168

  Mercer.
• * 1.169

  Object.
• * 1.170

  Sol.
• * 1.171

  Object.
• * 1.172

  Bel. l. 3. de just. c. 6. p. 1113.
• * 1.173

  Rom. 9.8.
• * 1.174

  Isai. 46.10.
• * 1.175

  Rom. 8.
• * 1.176

  Rom. 8.24.
• * 1.177

  Aug.
• * 1.178

  1 Sam. 17.33.
• * 1.179

  Ezr. 7.12.
• * 1.180

  Gal. 6.6.
• * 1.181

  Eph. 2.14. Rom. 5.1.
• * 1.182

  Isai. 53.8. Mic. 5.2.
• * 1.183

  Ios. 24.2.
• * 1.184

  1 Chron. 8.6.
• * 1.185

  Ioh. 8.53.
• * 1.186

  Rat. 4.
• * 1.187

  Levit. 27.30.
• * 1.188

  Num. 18.21.
• * 1.189

  Rat. 5.
• * 1.190

  Rat. 6.
• * 1.191

  Rat. 7.
• * 1.192

  Bell. Senten.
• * 1.193

  Canonistarum sententia.
• * 1.194

  Resp.
• * 1.195

  Matth. 19.8.
• * 1.196

  Acts 5.39.
• * 1.197

  Gen. 24.35. Gen. 14.14.
• * 1.198

  Luke 24.50.
• * 1.199

  2 Sam. 6.7.
• * 1.200

  2 Chron. 26.
• * 1.201

  Acts 23.5. Hebr. 13.17.
• * 1.202

  Gen. 14.18.
• * 1.203

  Neh. 8.8.
• * 1.204

  Gal. 4 9.
• * 1.205

  Ioh. 16.27.
• * 1.206

  Hebr. 6.18.
• * 1.207

  Rom. 11.29.
• * 1.208

  Hebr. 12.14. Apoc. 21.2.
• * 1.209

  Ier. 40.15.
• * 1.210

  Apo. 3.4, 14.4
• * 1.211

  Gal. 2.13.
• * 1.212

  Hebr. 12.23.
• * 1.213

  Rom. 15.8.
• * 1.214

  Hebr. 7.19.
• * 1.215

  Act. 19.
• * 1.216

  1 Sam. 15.2.
• * 1.217

  Num. 17.1.
• * 1.218

  Hos. 4.4.
• * 1.219

  1 Tim. 3.15.
• * 1.220

  Exod. 25.17.
• * 1.221

  Ioh. 14.18.
• * 1.222

  1 Cor. 11.10.
• * 1.223

  Hab. 3.1.
• * 1.224

  2 Thes. 1.8.
• * 1.225

  Acts 19.2.
• * 1.226

  Mark. 13.28.
• * 1.227

  Phil. 3.9.
• * 1.228

  1 Pet. 2.18.
• * 1.229

  2 Sam. 23.17.
• * 1.230

  1 Cor. 6. ult.
• * 1.231

  Isai. 5.18.
• * 1.232

  Hebr. 12.14.
• * 1.233

  Apoc. 5.12.
• * 1.234

  Gen. 42.21.
• * 1.235

  1 Sam. 22.7.
• * 1.236

  Analysis.
• * 1.237

  Num. 19.6.
• * 1.238

  Luk. 8.13. Hebr. 6.5.
• * 1.239

  Luk. 22.29.
• * 1.240

  2 Cor. 5.15.
• * 1.241

  1 Pet. 2.1.
• * 1.242

  Analysis
• * 1.243

  Verse 21.22.
• * 1.244

  23.
• * 1.245

  24.
• * 1.246

  25.
• * 1.247

  Analysis.
• * 1.248

  27.
• * 1.249

  28.
• * 1.250

  Explication
• * 1.251

  Ioh. 17.24.
• * 1.252

  Ioh. 14.2.
• * 1.253

  Ioh. 15.19.
• * 1.254

  Analysis.
• * 1.255

  28.
• * 1.256

  Explication
• * 1.257

  27.
• * 1.258

  Gen. 8.9.
• * 1.259

  Rom. 7.24.
• * 1.260

  2 Cor. 5.10.
• * 1.261

  Iud. 5.28.
• * 1.262

  Analysis.
• * 1.263

  Analysis.
• * 1.264

  Luk. 23.24.
• * 1.265

  Ioh. 17.19.
• * 1.266

  Ioh. 16.2.
• * 1.267

  2 Sam. 24.8.
• * 1.268

  Ioh. 8.9.
• * 1.269

  Rom. 5.1.
• * 1.270

  Hebr. 9.24. Act. 20.28.
• * 1.271

  2 Sam. 23.17.
• * 1.272

  Ioh. 16.21.
• * 1.273

  Isai. 9.6.
• * 1.274

  Acts 21.13.
• * 1.275

  Luk. 24.44.
• * 1.276

  Hebr. 12.14.
• * 1.277

  2 Tim. 3.16.
• * 1.278

  1 Sam. 15.2.
• * 1.279

  Analysis.
• * 1.280

  Explica∣tion.
• * 1.281

  Hebr. 4.16.
• * 1.282

  Hest. 4.2.
• * 1.283

  Matth. 24.45.
• * 1.284

  Heb. 4.16.
• * 1.285

  Gal. 5.6.
• * 1.286

  Iac. 2.16.
• * 1.287

  Pro. 27.17.
• * 1.288

  1 Cor. 11.22
• * 1.289

  1 Cor. 10.27.
• * 1.290

  Psal. 122.1.
• * 1.291

  Psal. 27.4.
• * 1.292

  1 Pet. 2.17.
• * 1.293

  2 Cor. 2.7.
• * 1.294

  Apoc. 2.5.
• * 1.295

  2 Pet. 2.
• * 1.296

  2 Thes. 1.8.
• * 1.297

  Matth. 12.23.
• * 1.298

  1 Ioh. 5.16.
• * 1.299

  Hebr. 6.6.
• * 1.300

  Vid. Act. 6.11.21.28.
• * 1.301

  1 Tim. 5.19.
• * 1.302

  2 Tim. 4.15.
• * 1.303

  Luk. 1.70.
• * 1.304

  Rom. 13.4.
• * 1.305

  Ezek. 7.3.
• * 1.306

  2 Sam. 24.14.
• * 1.307

  Deut. 32.39.
• * 1.308

  Pro. 16.32.
• * 1.309

  Lib. 4. de just. cap. 7. p. 1198.
• * 1.310

  Ier. 24.3
• * 1.311

  2 Cor. 4.17.
• * 1.312

  1 Tim. 5.6.
• * 1.313

  Apoc. ••8.4.
• * 1.314

  1 Sam. 15.2.
• * 1.315

  Luk. 19.42.
• * 1.316

  Dan. 4.16.
• * 1.317

  Apoc. 8.1.
• * 1.318

  Apoc. 6.16.
• * 1.319

  Euseb.
• * 1.320

  Ioh. 5.45, 12.48.
• * 1.321

  Gen. 18.1.
• * 1.322

  Neh. 8.17.
• * 1.323

  Gen. 16.2.
• * 1.324

  Gen. 18.12.
• * 1.325

  Gen. 17.17.
• * 1.326

  Gen. 18.12.13.14.15.
• * 1.327

  Rom. 8.8.
• * 1.328

  Psal. 127.3.
• * 1.329

  Gen. 33.5.
• * 1.330

  Isai. 51.3.
• * 1.331

  Ezek. 37.10.
• * 1.332

  2 Reg. 7.2.
• * 1.333

  Gen. 23.4, 47, 9.
• * 1.334

  Psal. 7 3.4.
• * 1.335

  Matth. 22.32.
• * 1.336

  Matth. 22.32.
• * 1.337

  2 Maccab. 7.
• * 1.338

  Sozom. l. 7. c. 28.
• * 1.339

  Tertul.
• * 1.340

  1 Thes. 4.13, 14. Ioh. 11.12.
• * 1.341

  Rom. 4.19.
• * 1.342

  Gen. 37.33.
• * 1.343

  Gen. 24.63.
• * 1.344

  Gen. 25.21.
• * 1.345

  Gen. 27.33.
• * 1.346

  Ambr.
• * 1.347

  Luk. 24.51.
• * 1.348

  2 Reg. ••.
• * 1.349

  D. Taylor.
• * 1.350

  Act. 7.23.
• * 1.351

  Exod. 6.20.
• * 1.352

  Exod. 2.11.
• * 1.353

  2 Sam. 24.13.
• * 1.354

  Luk. 17.10.
• * 1.355

  2 Tim. 4.8.
• * 1.356

  2 Sam. 24▪
• * 1.357

  2 Reg. 19.
• * 1.358

  Exod. 11.6.
• * 1.359

  Psal. 104.15.
• * 1.360

  Ezek. 9. Apoc. 7.
• * 1.361

  Iudg. 5.20.
• * 1.362

  Exo. 14.28.
• * 1.363

  Ioseph.
• * 1.364

  Ioshua 6.10.
• * 1.365

  1 Sam. 14.15.
• * 1.366

  Iudg. 7.16.
• * 1.367

  Zach 2.5.
• * 1.368

  Ios. 6.23.
• * 1.369

  Prov. 28.13.
• * 1.370

  1 Cor. 6.9.11.
• * 1.371

  2 Pet. 2.9. Ezek. 9.4.
• * 1.372

  Ios. 6.23.
• * 1.373

  Psal. 15.4.
• * 1.374

  Iob 13.7.
• * 1.375

  Psal. 137. ult,
• * 1.376

  1 Sam. 2.8.
• * 1.377

  Iudg. 4.8.
• * 1.378

  Iudg. 16.28.
• * 1.379

  Iud. 11.1.
• * 1.380

  Deut. 23.2.
• * 1.381

  1 Sam. 12.3.
• * 1.382

  Iud. 8.31.
• * 1.383

  1 Sam. 8.3.
• * 1.384

  Ephes. 5.4.
• * 1.385

  Col. 2.••7.
• * 1.386

  Luk. 10.23.
• * 1.387

  1 Cor. 10.11.
• * 1.388

  1 Reg. 19.10.
• * 1.389

  2 Reg. 5.18.
• * 1.390

  2 Cor. ••2.
• * 1.391

  Heb. 10.36. Apoc. 14.12.
• * 1.392

  Hebr. 6.20. Iud. 9.38.
• * 1.393

  Rom. 8.18.
• * 1.394

  2 Cor. 4.17.
• * 1.395

  2 Sam. 12.
• * 1.396

  Gal. 4.29.
• * 1.397

  Psal. 12.4.
• * 1.398

  Iam. 1.26.
• * 1.399

  Luke 6.26.
• * 1.400

  M••t 4.10.
• * 1.401

  Chrys.
• * 1.402

  Psal. 119.71.
• * 1.403

  Luke 13.11. Iohn 5.5.
• * 1.404

  Lam. 3.33.
• * 1.405

  1 Reg. 1.6.
• * 1.406

  Amb. de Abr. pat. l. 1. c. 4.
• * 1.407

  1 Cor. 7.28.
• * 1.408

  Act. 5.41.
• * 1.409

  Ioh. 16.21.
• * 1.410

  Luk. 16.25.
• * 1.411

  Exod. 17.11.
• * 1.412

  Exod. 12.30.
• * 1.413

  Rom. 16.20.
• * 1.414

  Acts 15.29.
• * 1.415

  Luke 8.37. Luc. 16.14.
• * 1.416

  Gen. 27.34.
• * 1.417

  Psal. 84.3.
• * 1.418

  Exod. 19.22.
• * 1.419

  Exod. 19.18.
• * 1.420

  Exod. 19.16.19.
• * 1.421

  Exod. 20.19.
• * 1.422

  Matth. 16.18.
• * 1.423

  Ioh. 6.27. Luk. 13.24.
• * 1.424

  Phil. 3.11.
• * 1.425

  Theod. l 5. c. 1••
• * 1.426

  Euag. l. 4. c. 34
• * 1.427

  Plat. in vit. Ni∣chol. prim.
• * 1.428

  Aug. Contr. Max. Arr. l. 1.
• * 1.429

  Lib. 2. cap. 20.
• * 1.430

  1 Cor. 1.16
• * 1.431

  De praescript. adv. haeret.
• * 1.432

  2 Cor. 12.4.
• * 1.433

  Lib. 2. dist. 9.
• * 1.434

  Enchyr. ad Laurent. c. 58.
• * 1.435

  1 Cor. 4 6..
• * 1.436

  Iud. 9.
• * 1.437

  De Genesi ad lit.
• * 1.438

  Eph. 3.10.
• * 1.439

  Hebr. 1. ult.
• * 1.440

  Socr. l. 6. c. 6.
• * 1.441

  Socr. l. 3. c. 19.
• * 1.442

  Bern.
• * 1.443

  Pet. Lomb. l. 2. dist. 11.
• * 1.444

  Tom. 2 in Mat. tr. 5. p. 66
• * 1.445

  Neh. 6.11.
• * 1.446

  In Evang. Ioh. tract. 9. p. 87.
• * 1.447

  Ios. antiq. l. 14. c. 27.
• * 1.448

  Aug. in ps. 94.
• * 1.449

  De Eccl. mil. cap. 7.
• * 1.450

  In Cant. c. 4.
• * 1.451

  Iac. 3.2.
• * 1.452

  In Iul. orat. 1.
• * 1.453

  Quaest. ad Or∣thod.
• * 1.454

  Epist. 132.
• * 1.455

  Plut. de pro∣fect. sens. in virt.
• * 1.456

  1 Thes. 4.14.
• * 1.457

  Rom. 12.1.
• * 1.458

  Luc. 1.70. 2 Cor. 13.3.
• * 1.459

  2 Chron. 33.10. Ezek. 11.13.
• * 1.460

  Mat. 3.11.
• * 1.461

  2 Thes. 1.8.
• * 1.462

  Psal. 133.
• * 1.463

  1 Iohn 4.16.
• * 1.464

  Luc. 1.43.
• * 1.465

  1 Sam. 25.11.
• * 1.466

  Act. 28.20. Gal. 6.10.
• * 1.467

  2 Tim. 1.16. Mat. 27.19. Acts 23.25.
• * 1.468

  Acts 12.5.
• * 1.469

  Mal. 2.15.
• * 1.470

  1 Cor. 7.28.
• * 1.471

  1 Cor. 7.2.
• * 1.472

  Sess. 24. can. 9.
• * 1.473

  1 Cor. 9.4.
• * 1.474

  1 Cor. 7.39.
• * 1.475

  Gen. 26.8.
• * 1.476

  Hos. 4.11.
• * 1.477

  Prov. 29.3.
• * 1.478

  Gen. 34. ult. Deut. 23.18.
• * 1.479

  Eph. 5.5.
• * 1.480

  Eph. 53.
• * 1.481

  Iude 18.24.
• * 1.482

  Gen. 33.9.
• * 1.483

  Iosh. 1.3.
• * 1.484

  Hose. 5.15.
• * 1.485

  Mat. 13.28.
• * 1.486

  Acts 12.20.
• * 1.487

  Eph. 4.14.
• * 1.488

  2 Reason,
• * 1.489

  Lev. 16.27.
• * 1.490

  2 Sam. 23.17.
• * 1.491

  Gal. 6.17.
• * 1.492

  Act. 16.25.
• * 1.493

  Rom. 14.7.
• * 1.494

  Acts 20.35.
• * 1.495

  Mat. 25.34.
• * 1.496

  Math. 5.13.
• * 1.497

  1 Tim. 4. ult.
• * 1.498

  Mar. 6.20.
• * 1.499

  1 Thess. 5.13.
• * 1.500

  Gen. 20.7.
• * 1.501

  Acts 23.1.
• * 1.502

  Eccles. 7.14.
• * 1.503

  2 Tim. 4.7.
• * 1.504

  Ezra. 7.12.
• * 1.505

  Lib. 4. de doct. Chr. c. 13.
• * 1.506

  Ambr. de dign. Sacerd. c. 6.
• * 1.507

  Hom. dixit Petrus ad Iesum.
• * 1.508

  Lib. 6. de Sacer.
• * 1.509

  Acts 4.32.
• * 1.510

  Ioh. 14.27.
• * 1.511

  Acts 4.12.
• * 1.512

  Psal. 34.9.
• * 1.513

  Acts 22.28.
• * 1.514

  Amos 6.