A COMMENTARY UPON THE EPISTLES OF SAINT PAUL TO Philemon, AND TO THE Hebrews, TOGETHER WITH A COMPENDIOUS EXPLICATION OF THE SECOND AND THIRD EPISTLES OF SAINT JOHN.  
BY WILLIAM JONES of East Bergholt in SUFFOLK, D. in DIVINITY, and sometimes one of the Fellows of the foundation of EMMANVEL COLLEGE in CAMBRIDGE.  
JOHN 5.39. 
Search the Scriptures, for in them ye think ye have eternal life, and they are they which testify of me.   

Sapienter dicit homo tantò magis vel minus, quantò in scriptures sanctis magis minusve proficit.  Augustin. de doct. Christiana Lib. 4.  
LONDON, Printed by R. B. for ROBERT ALLOT, and are to be sold at his shop in Paul's Churchyard, at the sign of the Black Bear. 1635.   

TO THE RIGHT HONOURABLE, HENRY LORD RICH BAron Kensington of Kensington, Earl of Holland, Captain of his Majesty's Guard, and Gentleman of the Bedchamber, justice in Eyre of all his Majesty's Forests, Chases and Parks, on this side Trent; Chancellor of the University of Cambridge, Knight of the most Noble Order of the Garter: And one of his M aties most Honourable Privy Counsel.  
RIGHT HONOURABLE,  
BEing importuned by many to publish these my elucubrations upon the Epistle to the Hebrews; I could think of none so fit as your Honour, being truly honourable both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for your virtue, and for the dignity of your place, whereunto God hath advanced you. It is said of Chrysippus, that he wrote much; yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dedicated them to no potent men, but contented himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, only with an old woman, that saw his writings: In that he was injurious to posterity; For bonum est sui diffusivum, for the good of others. And the Writers of all ages had need to fly to the Patronage of great men, as to a kind of Sanctuary. You are Chancellor of the University of Cambridge: Of the which that may be verified, which is spoken of the Academy of Alexandria, that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a shop of all good learning, wherein your Honour, together with your noble brother was trained up: And in that College, whereof myself was once a fellow of the Foundation. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is best, when we speak or write to them that are encumbered with many weighty affairs. I trust it shall not repent you to steal as it were, some hours from them to the perusing of this worthy Epistle; it being as a Crystal glass wherein we may behold the natures of our Saviour Christ, his Offices, Kingdom, Priesthood, and Prophesy, as likewise the hand that apprehendeth and applieth him to us, which is faith, as also hope and charity, the necessary fruits and effects of faith.  
Thus I humbly take my leave, commending your Lordship to the High and Eternal God.  
From East Bergholt in Suffolk. Your Honours in all humble service, WILLIAM JONES.   

TO THE RIGHT HONOURABLE, Sir THOMAS JERMYN, Vice-chamberlaine, and one of his Majesty's most Honourable Privy Council.  
RIGHT HONOURABLE,  
YOur wits, endowments, together with other natural parts suitable unto them I have always admired: but especially since your coming to the University being then most conspicuous. To testify my dutiful respect to you, and your virtuous Lady, having interpreted the two short Epistles of St. john, and that of Saint Paul to Philemon: I thought good to dedicate them to you and her, for you resemble the man, and she the woman, to whom Saint john writeth: And that to Philemon being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the word importeth, doth most fitly agree to you. Zeno asked of the Oracle, how he might live best, Answer was made him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: if he were of the same colour with the dead: Upon that he fell a reading of the Ancients: And in the interpretation of these Epistles, I have followed (as you shall see) the judgement of the Ancients. Thus I humbly take my leave, commending your honour to the Almighty.  
From East Bergholt in Suffolk. Your Honours in all humble service, WILLIAM JONES.   

TO THE CHRISTIAN READER.  
THe whole Scripture, says Saint Paul, 
2 Tim. 3.16.  is given by inspiration from GOD, and is profitable to teach, to reprove, to correct, to instruct and comfort, that even the man of GOD Himself may be perfect to every good work. And they that labour in the elucidation of the Scriptures, bring no small commodity to the Church of GOD; yea, though their labours be but mean. And for mine own part, I rank myself among the meanest, as that worthy Father said of himself, minimorum minimus▪ and as Ignatius, dejecting himself lower, 
Tertullian. ad Trallianos.  non sum dignus dici minimus. For this cause, at the importunity of many I have published these my poor Commentaries upon some Epistles; which in very truth are no other than my ordinary Sermons whiles I was able to Preach. It cannot be denied, but that a great number have done the like, whereof as Saint Augustine speaks: 
De Doctrine. Christ. lib. 2.  Graeci numerari possunt, Latini non possunt, yet not very many English men. If these may give satisfaction, I shall be encouraged to proceed to other portions of Scripture. In these, according to Saint Augustine's admonition, I thought it most meet recurrere ad fontes, to have recourse to those sacred tongues wherein the Scriptures were written, unfolding the nature of the Original words. It is a true saying, bonus textuarius bonus theologus; I have always endeavoured to make the Text clear. If there be weaknesses in these my labours (as undoubtedly there be many) I am the more to be borne withal, because it is well known I may truly take up that complaint of Nazianzen, that my body is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spent with sickness, age and labour. 
Orat. In presentia 170. Epise.  But I entreat thee (Gentle Reader) to take in good part these my elucubrations, commending thee heartily to the Lord.  
Thine in the LORD WILLIAM JONES.   

An Alphabetical Table of the chief things contained in this Book.  


A  
ABell, Of him and of his sacrifice, with the uses thereof. Pag. 439, 440. etc. how Christ's blood speaketh better things than the blood of Abel. p 588  
Abraham, Of him and his faith, obedience and sacrifice, etc. 454, 455, etc. What the change of his name did signify, 454. his abode in a strange country. 457, 458. his offering of Isaac. 473 474. how, 475. his strange trial is called a war. 476. his perplexity supposed, and enlarged. 477  
Adam, his salvation doubted by some. 440. Reasons for the probability of it, ibid.  
Adulterers, God will judge, 613. many ways, 614. It is counted the sweet sin, but it hath sour sauce. 615  
Afflictions, why Christians should not so much complaince of their afflictions as they do 99 to be without them, is an argument of a wicked man, ibid. they consecreate us ibid., etc. they are profitable for us, 200. so soon as we become Christians we must look for afflictions, 428. what afflictions Christians must suffer, 429. affliction is not simply to be chosen, 498. the afflictions of the Church, are Christ's afflictions, 500 who afflicteth, and the use of afflictions, 548, 549. the difference of afflictions and punishments, 549. we must not only take, but endure afflictions, 550 two reasons to incite us to endure afflictions, ibid. etc. the benefits of afflictions 555. the sharpness & sweetness of afflictions, 556. the after-reward, 557, afflictions not to be imputed to Planets, Dog-days, or secondary causes, 559  
Age, old age is to be reverenced.  
Alms, It is a singular work above others, 18, 19 an excellent example in Nazianzens' mother. 19, 20  
Alone, the evils of being alone. 537  
Ambrose, Theodosius praise of him for being the only Bishop. 573  
Amen, what it signifieth, 46  
Anchor, or ancre, hope and an ancre compared, 243. our anger is in heaven. 245  
Angels, they are inferior to Christ in diverse respects, 62, 63, 65. compared to fire. 65. their nature and offices. 75, 76. God used much their ministry. 80. why Christ took not on him the nature of Angels but of Man. 110. their number, order, wisdom, power, and office. 574, 575, etc. whether every one of Gods elect have a particular Angel, 577.578.  
Anger, we must not continue in it, 27, 28. It should be but like the sting of a Bee, but not like the sting of a Serpent, 28. who do provoke God to anger. 140  
Anointing, diverse good observations from Christ's being anointed. 67, 68 vid. Oil, or Ointment.  
Apostasy, We must beware of it. 435  
Application, It is the property of faith to apply God to ourselves. 11  
Ark, it is a representation of the Church. 334, 451  
Ashamed, We must not be ashamed of our Religion, 410. not of our heavenly Father. 470.471.  
Assurance, assurance of salvation how had. 581    


B.  
Babe's, how we should be babes, and wherein strong men. 204  
Baptisms, why the word is used in the plural number, 209. The red-sea, and baptisms paralleled. 511, 512.  
Bastards, many brands of infamy laid on them. 551  
Beauty, it is a good blessing, but not too much to be doted on. 492, 493, etc. It is the inward beauty that God accepts of. 493  
Birth, Birthright, Its appurtenances and why so called. 564  
Blessing, it is double, 1 proper, 2 improper, 270. the Papists ascribe too much to the Ministers blessing, ibid., the Parent's blessing is highly to be regarded, 483. children should so behave themselves as to obtain it. ibid.  
Blood, Christ's blood is the price of our Redemption, 352. what it teacheth us 353. a double benefit by the blood of Christ. 356 the blood sprinkled on the people significant, 364. of resisting unto blood, 546. how Christ's blood speaketh better things than the blood of Abel, 588. how we should prise it. 624  
Body, how our bodies are tabernacles, 310, 311. so is Christ's 349. the bodies of the Saints are holy things, 39●. with them we must draw near to God also 408. the body not to be neglected. 637  
Boldness, Minister's may be bold in the execution of their office. 20. the boldness of Christians through Christ. 403  
Bondmen, two kinds of them. 599 of what kind of bondmen we must be mindful, ibid.  
Book, All the Scriptures make but one book. 392. Christ is to be found only in that book. 393. excess of books condemned. 680  
Borne, firstborn, the Church so called, 500 the many dignities of the first▪ borne. ibid.  
Bowels, what is meant by the bowels of the Saints, 18. a good lessen from them, 28. the bowels of God's Saints are refreshed diverse ways. 40  
Brother, all the faithful are brethren. 4. three duties, to wit, of love, accord, and support, implied in the word brother, 4, 5. Donatists were angry with Saint Augustine for calling them brethren. ●0. a brother is more than a servant. 33, 34. the spiritual brotherhood is to be preferred before the natural, 34. Christ hath many brethren, and that in a manifold respect. 102, 103. we should do nothing that might shame this brotherhood of Christ's. 103  
Burial, we must not be too curious about our burials. 490  
Burden, sin is a heavy burden. 61    


C.  
CAlling, it is most requisite in all things 197. examples of Popes that came into their Popedomes without a calling. ibid. our calling is 1. of God. 2. of the Church, ibid. none must praech without a calling, 280. a twofold calling. 361  
Censer, the golden censer, what it signifieth, 330, 331  
Censure, Censurers, We must beware of rash censuring. 517  
Ceremony: All true Churches agree in substance of Religion, though not in ceremony. 327  
Changing, In the world there is nothing but changing. 278  
Cheerfulness, God loves it in all our doings. 30  
Cherubins, their signification, and what they are. 335  
Child, Children, All the faithful are Christ's children 105. and so the Preachers that convert them, ibid. the use of it 106. God hath a care of his children when they are dead. 441. A multitude of children, a blessing of God 463. how dear they are to their parents, 478 examples, ibid. we must take heed of doting on them, ibid. of their education, and wherein it consists. 668  
Children, their education in what it stands. 668. they must be catechised ibid., etc. they must be taught manners. 669  
Christ, described three ways 1. a dignitate, 2. a charitate. 3. a Sanctitate 9 All things were made In, For, & By Christ. 58. how he resembles the person of the Father, 59 The comforts coming to us, by his sitting at the right-hand of God. 62.63. six arguments to prove Christ to be above the Angels, 63. the proof of it, 62, 63. his Throne and Sceptre, 66, 67. Christ is a builder, heaven and earth is his workmanship. 71. Christ's similitude and dissimilitude with a garment. 72, 73. he is without change 73. Christ is Lord jehovah, 87, 88 his death sufficient to all, but efficient only to believers, 94. why Christ tasted of death for us, 95. he is our only Sanctifier, 100 his Incarnation described and applied, 106, 107. etc. the difference between his, and our nature, 107. how he was like unto us in all things, 111. Christmas how it is now kept, 112. he is our friend in the court of heaven, 114. Christ is our Prophet, with four reasons why we should attend his prophecy, 114, 115. how Christ is denied. 673. Christ, two inducements to attend to Christ. 116, 117. wherein Christ was both alik, and unlik, & above Moses, 117, 118. the difference between Christ and Moses, 120. Christ's entrance into rest, is an assurance of ours 153. how Christ descendeth to the lowest of his brethren. 188. an excellent example to great ones to do like wise 189. he suffereth with his. ibid. how Christ ruleth. 252 he is our peace, ibid. Christ in his Priesthood excelleth all Priests, 274. Christ prefigured by Melchizedec, in many circumstances, 275. his Priesthood is above all others. 276. the use of Christ's being called the Lord Christ, 282. Christ a Priest, after the similitude of Melchizedec, how, 283, 284. Christ is our surety in the covenant betwixt God and us, 294. Christ, how he maketh intercession for us 298, 299. our comfort thereby, 299 Christ's body a Tabernacle, so is ours, 310, 311. Christ is the sole Mediator, 361. so long as Christ appears in heaven for us, our sins cannot appear. 369. Christ's second coming notably described, 376. Christ's flesh called a veil, why, 404. Christ more manifest to us, than to those of old, with the use of it, 534, 535 Christ, his death, a cruel death in three respects, 541. he suffered four kind of ways. ibid. None so spoken against as he, 543  
Christians: All Christian soldiers, especially Christian Ministers, 6, 7. Reason's why one Christian should be dear to another, 28. how and wherein we are Christ's fellows, 67, we are called Christians of Christ. 68 a Christians dignity, 92, 93. they should not fear death, 95. they are the house of God. 121, 122. their dignity 138, 139. their duty. ibid. Christians must be simple not subtle, 30●. cunning cruel Christians are like dogs that will bite before they bark. 30●. they must be undefiled, 302, 303. as soon as we become Christians, we must look for afflictions, 428. Christian's must not be cowards. 430  
Church, how a house or household may be called a Church, 7.8.119. All true Churches agree in substance of Religion, though not in ceremony. 328. the Ark a lively representation of the Church, 334. the Churches protectors and protection, how shadowed out. 335. the uses of it, 335 336. the Church is God's house, 406. the Ministers are in some sort over it, ibid. Universality no necessary note of the Church, 451, 452. the Church is compared to a mountain. 572. to a city, 573. the Churches universality, dignity, and stabilily well handled, 579, 580, etc.  
City, the Church compared to a city, 573. Heaven is a city which how we have already, see. 574  
Cloud, Its properties applied to the faithful. 536  
Coming, Christ's second coming notably described, 376. the joy conceived by Christ's coming 390, the differences of Christ's comings, ibid. the coming of Christ's day, is fearful to the sinful, joyful to the Saints. 419  
Compass, there are two compassers. 539  
Condemnation, many things condemn a man. 452  
Conscience, It is the soul's register to keep a note of all our sins, 344. what can secure our consciences, ibid. no outward thing can purge the conscience, 345. the sting of conscience is grievous, 356. there is a conscience in every man what it doth with its diverse kinds, 385, 386. Ministers ought to have a good conscience, 635, what a good conscience is, 635, 636. diverse definitions of the word, 636. Wherein a Minister should examine his conscience, 637. a good life is the meat of the conscience. 644  
Consideration, the greatness of the word, 116. it must go before provocation. 411  
Constancy, Christians must be constant, 622, 675. Four impediments to constancy, 677, 678  
Covetousness, all a man's doings smell something of it, 915, reasons against it, 616, remedies against it, ibid. a covetous man is never contented. 7●4  
Country, how sweet a man's own country is to him, 455, abraham's forsaking, it was a great trial ibid. we must not forsake it without a calling, ibid., 456. the world is not the Saints country, 469  
Creatures; All Creatures are servants to God's children, 510  
Cow, a red cow in the sacrifice what it signifieth 354, a type of Christ. 355    


D.  
DAy, how the word to Day is taken, 127. Festival days warrantable. 333  
Dead, Dead things, and dead works compared. 357  
Death, good Christians should not fear death, 95. there are three that have the power of death, 1. God, 2. Man. 3. the Devil, 108, Death is a Serpent without a sting. 110. Death common, to all men. 372. 37●. the use of it. ibi. why the godly should die, seeing Christ died for them, 373. death is a bitter cup, but sugared by Christ, 374. two benefits come by death, 374. after death comes judgement, 375. an instance of sudden death, 377. they are oft deepest in God's books that are soon taken away, an instance of it, 443. Death cannot hurt the godly, it rather benefitteth them, 4.65. yet the thought of it is bitter to some, 469, happy they are that die in the faith, 466 a pattern of our behaviour in death, 486, 487. Death, a pretty story against the fear of death, 574  
Debts, they are to be paid before we be too forward in the charges of sacrificing 37. there is little quiet in the honest debtor, ibid. we must be marvellous careful how we come in debt for others, ibid. what debt we owe to our Ministers. 38  
Deceive, Deceivers, there are many 137. sin deceiveth us many ways. ibid.  
Deliverance, what it is, and whom Christ delivereth 109. God doth deliver three ways. 434  
Desperation, we must beware of it. 517, 518  
Despise, Christ is despised two ways. 590  
Devil, why God suffers the devil to walk up and down like a Lyon. 109  
Diligence, we cannot go to heaven without diligence, 231. to diligence we must add perseverance. 232  
Diotrephes, his name interpreted, with the use of giving of names. 997, 998  
Doctrine, we must not look for any mint of new doctrine. 55  
Doubt, Christians must keep a mean between doubting of their salvation, and presuming. 139  
Draw, Draw near, the virtues whereby we must draw near to God, 381. what this drawing near is, and how we must do it. 407. Christian's must be no withdrawers, except it be from the wicked. 435  
Drunkenness, it pulls on fornication. 565  
Dullness, the causes of Dullness in hearing. 203    


E  
EArth, man compared to earth. 220  
Education, wherein children's Education doth consist. 668  
Elect, Election, God hath his chosen among all. 25  
Enoch, of his person, and translation to heaven, with many cirstances thereof. 441, 44●, etc.  
Esau, his Acts especially that of selling his 〈◊〉- right. 564. his punishment. 566  
Err, Errors, how Israel Erred. 131  
Evidence, Faith is our Evidence, and we must make much of it. 431  
Evil, it is soon imitated. 706 what we must do that are compassed about with Evil men. ibid. etc.  
Examples, they are more available than precepts. 17. we must make use of the Examples of old. 134. if good then to be followed. 179. Patterns how prevailent. 233. we must follow our Pattern in goodness. 314. even in all good. ibid. three Reasons of the prevailencie of Examples. 536, 537  
Excommunication, its definition. 705. to be excommunicated is a fearful condition. ibid.  
Exhort, we should mutually Exhort one another. 136. Exhor. if it be timely taken, it will awaken us out of sin. 136    


F  
FAlling, whether every falling away be a sin against the Holy Ghost. 215, 216. the conditions of that falling away. 216  
Fame, of both good and bad, with their feet and wings. 134. it is compared to a Ship receiving all passengers. 688  
Father, our Fathers must not be a Rule for us always to follow. 127. four special duties we owe to our spiritual Fathers. 629, 630  
Faith, it is its property to apply God to ourselves. 11. A justifying Faith cannot be without love, 15. unto Faith must be annexed Hope. 122. we must distinguish between Faith and presumption. 139. It is Faith that makes the word profitable. 147. Faith inlaid with Charirity is the Queen of virtues. 233. we live by Faith. 434. Faith makes heaven evident to us even in this life. 436. It hath an Eagles eye. 437. It is above Sense and Reason. 446. the commendations of Faith is by its fruit. 447. It leaps over difficulties. 451. Faith makes us Heirs, and what Heirs. 45●. God will exercise our Faith & patience. 459. Faith commended. 509. Faith is the best weapon to go to wars withal. 531. No righteousness but by Faith, 527. a check for such as boast of it without Faith. ibid.  
Fear, how Christians must Fear, & how not, 45, 146. of four sorts of Faith, 146. why men fear and quake, 570, 571. we are too much afraid of men. 618  
Fellows, we are Christ's Fellows diverse ways, 67. we must love both common and christian Fellowship, 413, 414. sundry motives to love the Fellowship of the Saints. 414, 415  
Fire, Angels compared to Fire, 65. how God is a Fire, 594. of Fire Temporal and Eternal, ibid. God's patience like Fire. ibid.  
Flesh, Christ's Flesh called a Veil. 404  
Fly, of Moses Flight, 504. and with what wings we may Fly. 504, 505  
Footstool, the godly are the wickeds Footstool here, but hereafter they shall be theirs. 74, 75  
For, the word interpreted, and diversely accepted. 193  
Fornication, held alike venial by Pagan and Papist, ●65. It is so sweet a sin as that God hath provided for it but sour sauce, 565. Reasons for avoiding it, ibid. a drunkard will be a fornicator. ibid.  
Forsake, God will never forsak us, though for a season he withdraws himself from us. 617  
Friend, Christ is our best Friend in the Court of heaven, 114. the joy in meeting of Friends. 682    


G  
GAjus his name, 683. three of the same name, ibid.  
Garment, the similitude and dissimilitude of Christ with garment. 72  
Gideon, his facts, and fame, 52●, 523, etc.  
God, he is to be praised for all things, 10, 11. he is not the Author of sin. 31. no grace but from God, 67. God is the efficient and final cause of all. 97. All things are for him. 98. We must trust in God in all calamities. 104. how many ways men tempt God. 128, 129. God is subject to no change 129. how God sweareth & we may lawfully do it, 132. two things cause God to do it; ibid. with whom God was grieved. 142. the knowledge of God is unspeakable. 184.185. God's permission is a helping. 213. God's immovableness is one strong pillar. 242. God and nature never did any thing in vain. 276. God cannot repent. 293. God hath two hands. 426, 427. A fearful 〈◊〉 to fall into the hands of his judgement and justice.. 427. how God is father of Spirits. 553  
Godly. Vid. faithful: they are oft nivolved in temporal plagues. 508. they only in safety. 533  
Good. Goodness, the commoner, the better. 17. We must acknowledge the Good that is in others. ibid. what they be that do deserve the name of Good things. 348, 349. we must do Bonum, bene. 689. well enlarged by S. Greg. ibid. etc. fond excuses for not doing good works answered. 691, 692. the next way to be famous is to be full of good works. 692  
Gospel: It is the common cause, and it should touch us all 29. examples of them that did mean, but good offices for the Gospel's sake. ibid. how God himself is a witness to the Gospel 84. Why the Gospel was adorned with many Miracles. 85, the Gospel compared to a Bell. 115. It's Antiquity. 121. how the Gospel was to our forefathers, and how it is to us. 147. It is not received of All. ibid. why the Gospel doth no good to some. ibid. the Gospel more excellent than the Law, though the Law came before the Gospel. 287, 288. the Gospel is profitable many ways 288, 289. It is above & beyond the Law, 290. The Gospel is a time of reformation. 345. Gospel, we should be content to forsafe all our goods for the Gospels' sake. 430  
Grace, it is to be desired and esteemed of as worthy of the first place, 8. It is to be wished to all, and to be preferred before all things, 46. All Grace is from God. 67    


H  
HAlting, a threefold Halting. 558  
Hands, Imposition of hands why used, 209. God hath neither right nor left hand, 396, 396. the use of Christ's sitting at the right hand of God, 397. God hath two hands, 426, 427. a fearful thing to fall into the Hands of justice.. 427  
Harden, how God doth harden men's hearts, and how men do harden them, 125. we harden our own hearts, ibid., a dissuasion from hardening our hearts. 126  
Haste, we must hasten in the way of Godliness. 145  
Health, how to be prized. 686. etc.  
Hearing, we must hear attentively, 78. four things to be done after hearing, 79, 80. we must hear with our hearts, 125. rules for hearing, 182. dulness in hearing how caused, 2O3  
Heart, there must be a cheerful heart in all our doings, 30. we must hear with our hearts, 125. how God and men do harden the heart, ibid. we must carefully look to our hearts. 135  
Heaven, the joys of heaven why called Powers, 215. It is a holy place, 353. heaven is better than Earth, 470. It is our only City, 573. and how ours. 574  
Hebrews, whether that Epistle to the Hebrews be S. Paul's, ●9. reasons proving it, 50. in what tongue it was written, ibid. a great argument of theirs answered that are of another opinion. 83  
High-Priests, Christ hath all things that belong to a Highpriest, 193. Vid. what an Highpriest Christ was, 299, 3OO. the use of it, 300, 301. the excellency of the Highpriest Christ jesus above others. 306,  
Heirs, how we are heirs by Christ, 56. It is the Saints dignity, and they need not fear want. 242  
Hold, we must hold fast our profession. 187  
Holy we must be holy as Christ is holy, 300, 301. no Saint but hath his sin, 306, 307. the holy of holies what. 331  
Holy Ghost, the Author of the Scriptures, 124. the sin against the holy Ghost described, 214. why it is called the sin against the holy Ghost, ibid. what falling away it is that is the sin against the holy Ghost, 215. the conditions, or parts and points of this sin, 216. the grievousness and equity of that sin, ibid. the sin against the holy Ghost, described comparatively. 219. the holy Ghost is in the Scripture 341. It is called water 409. the opening of the sin against the holy Ghost. 417. ignorant persons cannot commit this sin 418 a full definition of this sin. ibi. 422. fearful examples of this sin. 423.  
Honour: It comes neither from the East, nor the West but from God. 486. A double use of it. ibid. etc.  
Hope: unto faith, must be annexed Hope. 122. how Satan seeks to overthrow our Hope. 123. hope compared to an Ancre. 243. excellent uses of hope 244. a distinction of Sperare IN and Sperare PER. ibid. the Papists have two pillars for their hope, Protestants but one, and that is the stronger. 410  
Hospitality: It is commended 40, 41.597, 598. the conditions of hospitality 598.690 many reasons for it. 599. fond excuses for not keeping hospitality answered by S. Basil. 691  
House: or Household. vid. family: how called a Church. 7, 8.119. all Christians are the House of God. 121. the difference between a House and a Tabernacle. 349. what a privilege it is to be of God's Household. 452  
Hypostasis: what it properly signifieth. 139    


I  
IAcob: his faith and facts. 484, 485. etc.  
jephte: his faith, facts, and fame. 524, 525.  
jesting: we must beware of jesting at the Word. 182  
jerecho of its fall, and means how it was effected. 512  
jesus: why jesus and josua have one and the same name. 152. the sweet name of jesus admired and adored. 586. whose office, and fruit of it is enlarged. ibid. etc.  
Ignorance twofold: 131. it is a capital sin. 338. yet the Papists make it the Mother of Devotion. 339. It's horrid punishment. ibid. It is a great sin in all, but specially in them that have the means. 340  
Impatience: A notable remedy against it. 433  
Imposition; Imposition of hands why used. 209, 210  
Incarnation: Christ's Incarnation described and applied. 106, 107. the difference between his and ours in four things. 107. How the flesh of Beasts and Birds excels ours. ibid. the Ends of his Incarnation. 108. the cause. ibid.  
Infidelity: It is a great sin. 129.135.143. what. 134.  
Infirmities: As Christ so christians, especially Ministers must bear their brethren's infirmities. 169. no Saint but hath his sin. 306, 307  
Intercession: how Christ doth now make intercession for us. 298  
john his name and office. 662. An Elder. ibid.  
joseph of his faith and facts. 487, 488, etc. Why bound by an oath for his father's burial. 488.  
josua: why josua and jesus have one and the same name 152. of josuahs' faith, and facts. 512  
joy: Christians may be joyful. 662  
judgement day: which is called Eternal. 211. we should oft think of that day. ibid. the fruit of such a thought. 212. judgement follows on the neck of death. 375. to whom it shall be comfortable. 376. the day of judgement draweth nigh. 415. the certainty of its being to come, though none know when. 419, 420  
judgement: Gods judgements on others, should teach us. 142. we must reverence God's judgements. 450. examples hereof. ibid.    


K  
Kiss: it is a token of Love. 665  
Knowledge: the knowledge of God is unspeakable. 184    


L.  
Λατρευουσι unde. 313  
Law: the Reason of disannulling the Law: 289. the excellency of the Gospel above the Law. 289; 290, 294, 295. All that was in the Ceremonial Law, were Shadows. 313  
Lex-Talionis: examples of it. 510, 511  
Limbus Patrum: see it falsely Forged. 340, 341  
Love: its pre-eminence above Faith, and Hope. 13. A Christian cannot be without it. 15, 16. Love must not be verbal but Real. 16. It must be to the Saints, specially, but not wholly. ibid. Love hath a greater Attractive force then Fear. 22. Our Love how set or settled on one more than another. 34. the mutual love that should be among us. 136. Love is Laborious. 228. God's incomprehensible Love is set forth by many similitudes. 319. Love is always working. 412. Love though an excellent grace, yet rare to be seen. 595. It hath many enemies. 596. Its fruits. 597. diverse men Love diversely. 665, 666. Love's commendadations. 670, 671. the manifold allurements to be in Love with this grace of Love. 671    


M  
MAgistrate, he must rule according to God's word. 312  
Man, what he is, 89, 90, 91. he is sometimes called an Angel, 91. the difference in respect of excellency between man and Angels, 91. his dignity as a Christian, 92, 93. altogether unclean without Christ, 100 all men are one, and equal, but that sin and sanctification puts a difference, 101. man compared to earth. 220  
Manna, a type of Christ, 332, 333  
Marriage, a strange conclusion of Pope Siricius against marriage, 443. a sweet estate, yet not without some sour, 552. It is commended, 601. Three Etymons of the Latin words for marriage, 601. its definition, ibid. it is honourable, 602. no Sacrament, ibid. how disgraced, ibid. why to be had in honour, 602, 603, 604, 605. the things and ways that make marriage honourable, 605. Ministers may marry, 607. its confessed by some Papists. 608  
Mass, a jesuits wit, in reaching above the moon for that monster the Mass, 287. a cut for Massmongers, 297. arguments against it, 30●. what the Papists hold the Mass to be, 351. other arguments against the Mass answered, 367, 371, 376, 401  
Maundy-Thursday, whence it comes. 287  
Means, how mean soever the means be, we must by Faith depend on God. 514  
Mediator, Christ is the sole Mediator. 361, 587  
Melchizedek, of his name, offiice, kingdom, etc. 247, etc. much more, ●54, 255, etc. Christ prefigured by Melchizedek. 275  
Mercy, we ought to be merciful one towards another by Christ's exa. 113. God's former mercies a pawn of future 130. mer. is a divine virtue, yet it must go with justice. 421  
Merits, the Popish doctrine of merits doth derogate from Christ, ●0. God gives not heaven for our merits, 227. opus operatum is not enough to merit. 44O  
Milk, it is for Babes. 204  
Minister, all Christians, especially Ministers are Soldiers, 1, 6, 7. They should be fellows, 7. their boldness, 20, 21. they may not only entreat but enjoin, 21● they should rather draw by love, than force by fear, 22. they are spiritual Fathers, and how much men are beholding unto them, 24. their love to their people, ibid. what debt we owe to our Ministers, 38, 39 the people should so carry themselves to their Minister, that they may be his joy, 39 the name of a Minister is an honourable name, 76, 310. not to be contemned, 193. by them God saveth men, 194. what a Ministers lists are, and what a Magistrates, 194. the sacrifices that Ministers must now offer are either common or proper, 195. a Minister must not have a heart of flint but of oil, 196. they have their infirmities, 197. they must have a calling to it, 197. examples of a number of intruders into this calling, ibid. etc. A Minister's precedent, 203. their light must shine, 231. they are great men, 257, 258. yet they must acknowledge their brethren, 259. greater in time of the Gospel than in time of the Law, 313. the Minister is God's mouth to speak to his people, 323. to rebuke a Minister is a sin of sins, 333. Minister's duties learned of the Priests of old, 337. no Minister can be exempted from service, 395, 396. four special duties that we owe to Ministers, 629. they are watchmen, 630. they must give account for men's souls, 631. we must not grieve them, ibid. etc. how we should love them, 632, 633. the great force of their preaching, 634, 635. they ought to have a good conscience, 635, etc. and how to keep it, 637. how he should be furnished, 638. they commit Simony four ways, 639. 640. rules in their preaching to be observed, 640, 641, etc. against dumb Ministers, 642, 643. a parity in the Ministry dangerous, 698. their jarring what like. 699  
Miracles, they are distinguished by their matter, cause, and endeavour, 84. why the Gospel was adorned with many miracles, 85: Miracles made by the Papists, a note of the Church, 85. they may be an ornament, though no true note of the Church, ibid. the Gospel at this day doth work many miracles, though unseen. 86  
Mocks; mockers, they are grievous persecutors. 531  
Moses, the difference betwixt Christ and him, 120. yet Moses is not to be dejected, ibid. of his faith and facts, 49l, 492, etc. 494. etc. his faith made manifest, 497. why he refused his honour to be called the son of Pharaohs daughter, 498. what estimation he made of his rebukes, 501. of his flight, 504  
Mountain, the Church compared to a Mountain. 572, 573  
Multitude, Paucity is a greater argument of Perfection than Multitude. 296    


N  
NAked, all things are naked to God, 184, 185. the use it. 186  
Names, if we have good names we should be answerable to them in conversation, 27. a good name is above all gold, 438. sometimes men have names suitable. 698  
Nature, Natural; natural parts may be in some, and yet they may not accompany salvation. 226  
Necessity, a distinction of necessities. 30  
Noah, his faith and facts deciphered, 445, 446, etc. the Etymon of his name, 446. when Noah's flood was thought to be, 447. whether all were damned that died in Noah's flood. 448  
Nurse, Preachers for their plainness compared to Nurses. 284    


O  
OAth: An Oath serveth for 2 uses. 238. the End of it. ibid. its conditions. ibid. etc. the Certainty of our salvation is by God's Oath. 241  
Obedience: how acceptable. 143. to the obedient, Christ is a Saviour. 201. how we must Obey. ibid.  
Old: Old age is to be Reverenced. 23  
One another: we must not be all for ourselves, but one for another. 138. God's judgements on Others should lesson us. 142  
Onesimus, what his name signifieth. 25  
Open: All things are open to God. 184, 185.  
Opportunity: we must take the opportunity offered to us. 137  
Oil: Ointment: good uses of the Oil of gladness. 67, 68 the diverse virtues thereof well applied. 68, 69    


P  
Parent's: the blessing of Parents how greatly to be esteemed. 483  
Passover: what is meant by it. 505  
Patience: a necessary virtue. 233 Four remarkable things whereby our Patience may be known. 234. Christ the Special pattern of Patience. ibid. god will take a Patient man's part. 237. what a notable virtue patience is, and that in many respects. 432. A remedy against impatience. 433  
Paul: his name, and Tribe. p. 2. with the Etymon of it. 2, 3. his Title of Prisoner, how beseeming. 3. he is described four ways. 23  
Peace: how accepted, 9 none to the wicked, ibid. Its fountain and conduit is Christ, ib. Peace is a singular blessing. 253. how to be sought, and followed with all men. 559. cautions for our being at peace with all men. 560. arguments inducing to peace. ibid. Two hindrances of it. 561. Peace without holiness is not to be followed. 561. reasons enforcing to Peace. 646, 647  
People: who be the People of God. 152, 153  
Perfection: we must lead forward to it. 207. the stones that build us up to the top of Perfection. 207, 208. paucity is a greater argument of perfection than a multitude, 296. None absolutely perfect. 526, 584. boasters of perfection. 585. such are Papists. ibid. we must labour for Perfection. 65O  
Persecution: the Jesuits boast, and Sectarists plaint of their Persecutions, p. 3. mockers are grievous Persecutors. 530  
Perseverance: It is commended, and exhorted unto by diverse arguments. 157, 158. we must hold fast our profession. 187, 188. we must Persevere in good works. 229  
Philemon: questions concerning the Authority of his Epistle p. 1. counted Trivial; & in what respects 1, 2. he is set forth by three things, to wit, 1 his Name, 2 his Love, 3 his Labour. p. 5, 6  
Plague, the faithful are oft involved in temporal plagues. 509  
Plainness, Preachers for it compared to Nurses. 284  
Pleasers, Men-pleasers, their ill condition and ill manners. 708, etc.  
Pleasures, what pleasures are called sinful, and why, 499. they are Sirens, yet they have sour sauce. ibid. etc.  
Pope, his power usurped over Kings, 194. examples a company of wicked Popes, 197. Bellarmine makes the Pope a Prince. 250  
Powers, why the joys of heaven are called powers. 215  
Prayer, the best that are are to be prayed for, 12. its necessity, and rules for doing it well, ibid. etc. prayer prevailent, if fervent, 41. the Papists error in praying to Saints refuted, 190 191  
Praises, God is to be praised for all things, 10, 11. infinite occasions are offered us to offer God praises. 627  
Preacher, Preaching, all Preachers are Soldiers, and have many enemies, 6, 7. preaching is a great means of our great salvation, 81, 82. Preachers must not be always inveighing, 225. though they live ill, yet if they preach well, they ought to be heard, 280. Preachers for their plainness compared to Nurses, 284. to rebuke a Preacher is the sin of sins, 333. we must not set light by preaching, 5l7. a reason why preaching is done by men, 570. reasons why we should avoid false preachers, 678, 679. we should be liberal to labouring Preachers, 694, 695. how all Preachers are fellow-helpers to the truth, 696. Preachers must be at defiance with the opposers of the truth, 701. the grievous sin of prating against Preachers 702, 703  
Presence, a notable argument against the real presence of Christ in the Sacrament. 350  
Press, there are three pressers of us down. 537  
Principles, what, and why so called. 206  
Priest, Vid. Highpriest, Sacerdos unde dicitur, 199. how honourable the name of Priest is, 251. Christ excelleth all in his Priesthood, 274, 276. the use of it, ibid. etc. his magnificence, 308. the use of it, ib. etc. all Priests have their sacrifices, 311, 312. the manner of our Priest Christ. 379  
Prisoner, the use of S. Paul's title, A prisoner, 3. a good, distinction of the word, ibid. the Jesuits boast of their imprisonment, ibid. what comfort it is in a good cause (not otherwise) to have a fellow prisoner, 42, 43  
Psalms they were common and familiar amongst the jews. 88  
Profit, an argument from profit is very available. 288  
Promises, how our promises are then theirs of old, 316. and as our promises are better, so much better should our practices, ibi. etc. we should make conscience of what we promise. 519  
Prosperity its a singular blessing of God. 685  
Purgatory, none, except afflictions and the blood of Christ, 37●. Erasmus saith, the Church knows not this place. 583    


R  
Raze: three things that hinder our Race. 537, 538. many circumstances of our running our Race. 539, 540  
Rahab: of her facts and faith. 516. whether she were a Harlot 516.517. whether she were not more to be blamed, then to be commended for her Fact. 520 521  
Rain: the Word of God compared to Rain. 220, 221  
Rebuke: to rebuke a minister is the sin of sins. 333. what honour they bring. 501. our impatience of Reproof. 652  
Reconciliation: It ought to be among Christians, for diverse reasons. 27.  
Redemption: it is plenary. 353, 354. the end of our Redemption is to serve God. 358  
Reformation: there is 1 a formation, 2 a deformation, 3 a Reformation. 346, 347  
Relics: the jesuits wrong ground of Relics. 332 Popish Relics foolishly collected out of Scripture. 488  
Religion: It doth not evert policy. 26. we must both openly and constantly profess it. 409. two things hinder it, ibid. etc. 430. our reward for our constancy in Religion is great in many respects. 431  
Remember: Remembrance: we have sundry remembrancers. 387. There are three things that we must remember. 427, 428 Good things and good men must be remembered. 619. how. 620  
Repentance: it hath two parts. 208. its power, 217. God cannot Repent. 293  
Rest: A double rest. 133. the cause why Israel was deprived of their rest. ibid. the Rest of God's people is unexpressable. 154 we must labour for that Rest. 155  
Restitution: the kinds of wrongs whereof restitution must be made are 4.1 of the Goods. 2 of the Mind. 3 of Fame. 4 of Fortune. 36. to whom Restitution must be made. ibid.  
Resurrection: 4 pillars on which the proof of resurrection lean on. 210, 211. Our hopes strengthened by faith in the resurrection. 479. The strong inducements we have thereunto. ibid. etc. A good consideration of it. 480. All shall Rise. 530  
Revenge: none may revenge but God. 425  
Reward: our constancy in Religion shall be rewarded, 431. yet that reward is not merited. ibid. but of Mercy 445. the reward how to be looked unto. 501, 502.675, 676  
Riches: they are Gods good gifts, yet are to be forsaken for God's sake. 496    


S  
SAbbath: some works, a●d what they are that ma●t be done on that day. 515  
Sacraments: how they sanctify, 384  
Sacrifice: the Sacrifices that ministers now offer, are either common or proper. 195. of spiritual Sacrifices. ibid. All Priests have their Sacrifices so must all Christians. 311. the Sacrifice of Christ is termed Sacrifices and why. 65. the weakness of the Legal Sacrifices 378. and the power of Christ's Sacrifice. 378, 379. the impossibility of Sacrifices to take away sin till Christ was Sacrificed. 388 four things commend Christ's Sacrifice 396. external Sacrifices of Religion are to be done. 440  
Saints: Papists believing in the saints confuted. 13, 14. the saints dignity is to be Gods He●res, 24●, they are but strangers, and must so carry themselves. 467, 468. the world is not their Country. 469. how Saints departed are to be remembered, and had in honour. 620  
Salutation: the great Salvation comes by preaching. 81, 82. it is made sure by Gods own oath. 241. A hard thing to be saved. 452. assurance thereof how had. 581  
Salvations: they are commendable. 44. the Anabaptists unchristianlike herein. 44, 45. examples hereof 45. whom we must salute, ibid. etc. whom not, 679. examples, ibid. etc.  
Samson: his Faith, Facts, and Fame 523. A censure of his selfe-slaying. 524  
Samuel: his Faith, Facts, and Fame. 525  
Sanctification: how the Sacraments sanctify, 384. A twofold sanctification. 424  
Sanctuary: the word how used. 309  
Sarah: of her faith and facts. 461, 462, etc. her laughter condemned. 461  
Scriptures: the Holy-Ghost is the Author of them 124 All the scriptures are called but one book 392. Christ is to be found only in the scriptures 393. how the scriptures speak, 547, 548. they are not to be read carelessly, 592  
Searching: what it requires, 205  
Seek: Rules for seeking of God, 445  
Servants: they must not be detained without their Master's liking, 29. an absurdity of Papists in this point. ibid.  
Serve: the end of our redemption is to serve God. 358. and how ibid. It is the most excellent service. ibid. etc.  
Shadow: what it doth, and how discerned, with an application thereof, 383. little else but shadows among some. 384  
Shame: we must not be ashamed of our Religion. 410  
Shepherd: Christ is our Great Shepherd, 648. how and wherein we are resembled to Sheep, ibid. how Christ became our Shepherd, ibid., &c  
Simple: Christians must be simple not subtle. 301  
Simony: well defined, 638, 639 committed four ways. 639. 6●0  
Zion: Its interpretation 57●  
Sin: God is not the author, sed Ordinator peccati. 31. Others sins must not be Aggravated, but Extenuated rather 32, Christ hath purged us from all our sins, 60. the use of it, 61. sin deceiveth us many ways, 137. the sin against the holy Ghost described. 214, our best works are defiled with some sin, 25●, 253. there is none that sinneth not. 339. sins called Dead works. 356. sins well termed dead works. 357, 358. So long as Christ doth appear in heaven for us, our sins cannot appear, 369 the difference of sinning volens, and voluntary. 416. three ways of striving against sin 547, sin is a bitter thing. 562, 563. It must be suddenly stopped in the very beginning, else it will spread. 563  
Sit: the comforts of a believer, from Christ's sitting at the Right Hand of God, 62, 63  
Son: the difference between the son and the servant: Christ, and Moses. 120  
Soldiers: All Christians are Soldiers, 6, 7. and as soldiers we should stir up one another. 136  
Soul: how they are made. 149  
Speech: our speech must be savoury, especially towards our death. 489  
Sprinkling: the blood sprinkled on the people, significant. 364  
Stars: some Mathematicians undertake to number the stars. 462  
Steps: strait steps, what, and how made. 558  
Stranger: we all confess ourselves so to be and must so carry ourselves, 467, 468. we should be kind to strangers. 693  
Study: we must study to enter into eternal rest, 155, 156. the manifold circumstances of this study, 156. this rest is worth our study, 157. Reasons to spur us to this study, 157, 158  
Suffer: Christ suffereth with his. 189  
Swear: how God doth swear, and how we may do. 132. two things cause him to do it. ibid. vid. Oath, of swearing on the Bible. 240. we may swear by no Creature. ibid. there be three principal things that God sweareth in his Word. 292    


T  
TAbernacle: how interpreted and applied. 309, 310 Christ's body called a Tabernacle, so is ours, 310. different from houses, 311. how the Tabernacle is applied to Christ, 326. why it is called a worldly Tabernacle or sanctuary, 327. what is meant by the first Tabernacle. 347, 348. As Christ body is a Tabernacle, so is ours 349. the differences between an house and a Tabernacle. ibid. etc.  
Teachers: a warning to beware of them, 672. their quality, and mark 673. how to Arm ourselves against them. 674. reasons for it. ibid.  
Tears: many sorts of them. 568  
Temptation, comforts in it, In, and through Christ. 113. God is Tempted diverse ways .128. three Tempter's. 1. God. 2. Devil. 3. Man, etc. 473. God's servants have their Trials. 474. we must continue with Christ in our Temptations. 675  
Testament: in what the Old and New testaments are equal 54. in what the New Testament is better than the old. 294. A threefold difference between the Old and New Testament, 318, 319. the forcivenesse of sin more clearly manifested in the New Testament than in the Old, 324. it is the more comfortable covenant ibid. etc. A Testament defined. 362 Christ's Testament twofold. 362  
Throne: A twofold Throne, 190. how we may go boldly to God's Throne, 191. Thorny ground is near to cursing. 222, 223  
Tithes: the taking of them an Argument of Greatness. 259. whether Tithes be a perpetual maintenance of the Ministry. 260. They are perpetual 261. what is ceremonial and what perpetual in Tithes. 263 the difference between sacrifices and Tithes. ibid. etc. who must pay Tithes. 265. whereof. ibid. whether it be a sin not to pay Tithes, where the custom is not to do it. 267 whether they may give them to a bad minister. ibid. he that robbeth the minister of Tithes robbeth God. 268  
Tongue: three things that may comfort us against an evil tongue 544, 545. the persecution of the tongue a grievous persecution. 545  
Trial: vid. Temptations: 474 Gods Trials begin with a Tragedy, and end with a Comedy. 481    


V  
Veil: Christ's flesh called a Veil. 404. this Veil is called A way: A New way, a Living way. 404, 405  
Visitation: It is twofold, of judgement, In Mercy. 89  
Universality: It is no necessary note of the Church. 451, 452  
Unprofitable: things may be said to be unprofitable two ways. 288  
Vnregen: the works of the Unregenerate please not God. 444  
Vows: what Vows be lawful. 262    


W.  
WAnder: A wand'ring life is an uncomfortable life. 533  
Warning: God warns before he wars. 446, 448, 449  
War: It is lawful, on conditions. 248, 249. causes of it. 249. sundry condemn it. ibid. by nature there is war between God and us. 253. God warns before he wars, 446.448, 449. walls in wars are not the strongest munition. 514  
Water: the Holy Ghost is called water. 409  
Waver: we must not waver in our profession. 409  
Way: how Christ is the way, the Living way. 405  
Weakness: it is twofold. 528  
Whoremongers: God will judge, and that many ways. 613  
Will: Gods will, how revealed, when, and by whom. 52, 53. he accepts the Will for the Deed. 475  
Women: Origens' invective against them. 662. S. Paul's and S. john's praise of them. 663  
Word: that God's Word is never without fruit, 141. we must take heed of Contemning the Word 179. the Word is a Lively Word ibid. Mighty and Powerful. 180. This power of the Word is set forth, 1 Comparatively, 2 Simply, 180, 181. It is lively, 1, In the good 2, In the bad, 181, this should gain our Reverence to it, 182, 183, this before all other writings is to be propounded to the people by the preacher, 183 the Word is a heart searcher 184. the Word is a Touchstone 205, the Word compared to Rain 220, the want of the Word miserable, ibi. we should be therefore thankful. ibid.  
World: It is of Gods making and therefore to be esteemed, 57, what is meant by the World to come, 87, 88, In this world there is nothing but changing, 278. whatsoever is worldly, we must not be too much in love with it, 328, 329, It is not eternal, 371, the world is not the Saints Country. 469, we are out of this world, two ways, 625  
Works: why called dead works, 207, Not meritorious, 227, 230, their proper end, 228, one special good work is to minister to the necessities of the Saints, ib. our good works shall not be forgotten, 229. our best works are defiled with some sin, 252, 253. sins called dead works, 356. dead things and dead works compared, 357. sins well so called. 357 358, the works of the unregenerate please not God, 444. the praise of good Works, 628 the next way to be famous, is to be full of good Works, 692, examples. 693    
FINIS.   

The Scriptures occasionally handled in this Book, either by way of Exposition, Allusion, or Reconciliation.  
Lib. Cap. Vers. Page. Genesis 2 2 149  6 6 293  22 2 473  42 15 239  48 16 576  50 25 488 Exod. 2 14 503  35 5 30  40 20 331 Levit. 16 2 338 Num. 11 18 128  19 1, 2 354, 355 1 Sam. 15 11 293  21 9 180 2 Sam. 7 14 62 1 King. 8 9 331 2 King. 5 18 538  20 3 584, 585 1 Chro. 5 10 331 job 19 25 11 Psal. 12 4 545  45 7 66  91 7 685  105 25. with the sum of the whole Psalms. 70.  110 1 74 Prov. 4 23 135  26 11 61 Eccles. 12 12 680 Cant. 4 12 582 Esay. 8 18 104  9 6 390  46 3 59  53 3 98  57 20, 21 9 Mala. 3 8 268 Mat. 5 16 18, 231   24 27   34 238  10 3, 41 693  12 31 417  16 18 118  18 10 576  27 4 113 Luke 1 74 11, 356  8 18 78  14 33 430  24 26 362 john 5 17 150  12 26 6  13 34 670  14 6 405   9 677  20 28 11 Acts 2 17, 18 55  9 4 189  12 15 576  15 36 681  20 28 355, 356  21 13 687 Rom. 1 10 684  2 5 217  4 5 14  8 8 443   17 56   26 298 1 Cor. 3 11 119  9 5 609  11 1 128  13 1 15, 16   Vlt. 13 2 Cor. 5 10 211, 375   20 54  7 1 316  8 12 30   18 44  11 22, 26 25 Gal. 3 28 26  4 4 117   7 56  6 10 16, 228 Ephes. 4 5 209   14 677   26 27 Philip. 3 12, 15 584   13 158 Coloss. 1 16 58  3 12 27   23 30 1 Thes. 5 13 632 2 Thes. 1 8 339  3 17 49 1 Tim. 2 5 587  3 1 699   4, 5 608, 609  5 17 24 2 Tim. 1 24 701  3 16 124  4 15 423 Titus 1 6 608, 609 Heb. 3 13 62  5 4 280  8 1 62  9 27 211  10 29 218  13 17 39 jam. 4 13 213, 681  5 16 41, 42 1 Pet. 5 8 109 2 Pet. 2 22 61 1 joh. 2 27 67  5 16 418 Revel. 3 4 302   11 188  7 4 452  14 4 302  18 4 435  22 12 445  
FINIS.   

A COMMENTARY UPON THE EPISTLE OF St. Paul to PHILEMON.  
THis Epistle hath been questioned, as well as others, yea, above others. There were some in St. Chrysostom's, St. Ambrose and Saint Hieromes time, that would have it to be quite wiped out of the sacred Canon; two motives induced them to it: the brevity of it for the manner; the levity of it for the matter.  
A short thing, not worth the reading: then away with the LORDS prayer: with some of the small Prophets, Abdie, Nabum, Sephonie. Who art thou that despisest the day of small things? Zach. 4.10. There was a little City, and a wise poor man in it. So here is a little Epistle: and a wise poor man in it, 
Eccles. 9.14.  namely Onesimus, whom God made rich in faith, and in the graces of the spirit. Our little Sister, says the Church, must not be contemned; He that made the Camel and the Elephant, 
Cant. 8.8.  made the Ant and the Bee too: The same God is Author of little Epistles, as well as of great, they be all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inspired from above by God: God made Pella as well as Jerusalem. Lot said of Zoar, is it not a little one? Let my soul fly thither and live: this Epistle is but a little one, yet fly hither and your soul shall live; Ye shall find much heavenly food in it: the shorter the way is, the sooner it may be gone: the shorter the Epistle is, the sooner it may be read: therefore read it to the comfort and instruction of you all.  
The second thing that displeased them, was the levity of it, for the matter of the Epistle: trifling things are handled in it.  
1. It was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for one man: that good Shepherd left 99 sheep in the Wilderness and sought up one. 
Luk. 15.4.  One soul is to be saved, 
jac. 1.20.  being more worth than a world. One man is God's Image, and our brother: therefore not to be neglected.  
2. For a base man. 1. A servant, CHRIST took on him the form of a servant. 
Philip. 2.7. Gal. 3.20.  In saeculo there is great difference between a Master and a servant; In Christo equal. CHRIST died for servants as well as for masters. Saul sought his father's Asses: and should not Saint Paul seek up God's servant? 2. A fugitive: the prodigal son was a fugitive, yet his father embraced him. Saint Paul reduced him à fugâ, from his flight, and caused him to fly to Christ with the wing of faith, he lost his earthly master and found an heavenly master, as Saul seeking Asses lighted on a kingdom.  
3. A thief, he stole from his Master, I but he did not continue a thief. Saint Paul was a blasphemer and a persecutor, the good thief was with CHRIST in Paradise: the young man which Saint john commended to the Bishop became a thief, a master thief: yet Saint john went to him in his own person, and reduced him to CHRIST again: this thief became a good Spiritual thief, one of those that did rapere regnum Caelorum: therefore this History is worth the reading.  

2 Tim. 4.13. Luk. 9.52.  2. There be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it, matters of small importance: as Verse 22. he is solicitous for his lodging: so he is for his cloak: and Christ sent messengers to provide a lodging for him, therefore away with the Gospel of St. Luke, and the 2. to Timothy.  
In this Epistle is to be considered. 1. The gate or entrance into it. 2. The house itself, or substance of the Epistle Verse 4. An entrance is made into it by a wise, a Christian, a loving, an eloquent salutation, where. 1. The persons concurring in it. 2. The blessings wished in it. 3. The persons are saluting, or saluted: the person saluting is described by his own name: by his master's badge or Livery.  
His name is Paul, his Hebrew name was Saul: he was an Hebrew of the Tribe of Benjamin. King Saul and he were of one Tribe.  
Paul is a little name: and being the Apostle of the Gentiles he takes most delight in that. Saint Hierome supposeth he took this name of Sergius Paulus the proconsul, 
Act. 13.  tanquam à primo ecclesiae spolio, as of the first spoil among the Gentiles, which he took out of the Devil's mouth: as Scipio was called Africanus of afric, which he subdued, and Metellus Creticus, Crete which he conquered: so he was called Paul of Sergius Paulus, whom he converted.  
There may be some probability of it, but Saint Augustins interpretation is rather to be embraced. 
Serm 42. de Ver. Apost.  Paulus. i e. modicus, pusillus: de Saulo Paulus, de superbo modicus immò minimus, as he interprets his own name, minimus apostolorum, 1 Cor. l5. 9. It is nomen humilitatis a name of humility; in that we must all be Paul's, having a base and lowly opinion of ourselves.  
In the next place he is described by his master's badge or livery: not the Apostle of jesus Christ, but the prisoner of jesus Christ, which is greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there can be no greater thing to glory of than this. 
Chrys.  Some may be the Apostles of JESUS CHRIST, as judas was, yet not the prisoner of jesus Christ: the Apostles themselves gloried in this, 
Act. 5.41.  that they were counted worthy to suffer for the name of Christ.  
He uses this title to mollify the heart of Philemon, and to make it more inclinable to his suit for Onesimus: he must needs have an heart of iron, that denies the request of a poor prisoner, and the prisoner of jesus Christ.  
There be vincti diaboli, & vincti jesu Christi. Zedekiah was a prisoner, bound in chains by the King of Babel. He was imprisoned for rebellion, not for religion; Barrabas was a famous prisoner, as we say famosum scortum. He was against Christ, not for Christ. The good thief on the Cross was a prisoner, yet not for Christ, but for his own evil deeds; we receive worthy of that we have done; 
Luk. 23.41.  though Christ in mercy had compassion on him.  
The jesuits have always boasted of their bonds, imprisonment and martyrdom, as they did in Wisbich Castle, in Fremingam Castle, and in other places they were vincti Papae, non Christi: The Popes, not Christ's prisoners. All Queen Elizabeth's days, all KING james his days, all King CHARLES his days never any was imprisoned or put to death simply for Religion; if they could have kept their fingers out of treason, they might have kept their necks out of the halter. I would they would listen to that of Cyprian, ardeant licet flammis, 
De simple. praelat.  what though they give their bodies to be burnt, though they be cast to Wild beasts, non erit illa fidei Corona, sed paena perfidiae; non religiosae virtutis exitus gloriosus, sed desperationis interitus; that is, not the Crown of Faith, but the punishment of perfidiousness; not the glorious end of religious virtue, but the miserable destruction of desperation.  
The Donatists complained of their persecution: 
Contr. lit. Petil. lib. 2. cap. 19 Cont. 2. Gaudentij Epist. lib. 2. c. 12.  as the Brownists and Sectaries do amongst us: but as Saint Augustine told them, ye suffer, non propter Christum, sed contra Christum: persecutionem patimini, non à nobis, sed à factis vestris. CHRIST was whipped, that was persecution: CHRIST whipped some out of the Temple, that was no persecution. Sarah beat Hagar: and the Apostle calls that no persecution. Ishmael mocked Isaac, and that he calls a persecution. Quid laudas paenam, at non ostendis causam? 
Super gestis cum Emerito Donat.  Let no man suffer as a thief, as a murderer, as a busy body in another man's matters (it seems there was a rout of them then: 
1 Pet. 4.15.16.  but now a rabble of them) but if any suffer as a Christian, let him not be ashamed, but glorify God on that behalf. It is a glorious thing to be CHRIST'S prisoner, and to say with St. Paul, for the hope of Israel am I bound with this chain.  
The second person saluting is annexed to him, 
Acts 16.1.  which is Timothy. His mother was a jewesse and a believer: his father a Grecian. Eunice his mother had brought him up in the holy Scriptures from a child; 
2 Tim. 3.  him he styles his brother: when he writes to him, he calls him his Son: because he writes with him, he honours him with the title of brother. 
Cajet.  Vt hoc negotium utriusque nomine authoretur, that his request being commenced in the name of them both, might be armed with greater authority.  
He was his brother; not only in the faith in general, but in the Ministry in special.  

Matth. 23.8. 1 Cor. 1.1.  One is your Doctor, which is CHRIST: and all ye are brethren. Sosthenes our brother. Saint Peter, whom the Papists will have to be head of the Church, and LORD over all the Apostles, calls Saint Paul his brother, 
2 Pet. 3.15.  though he came Postliminio after him. It is said of our blessed Saviour, he is not ashamed to call us brethren, 
Hebr. 2.11.  and shall we be ashamed to call one another brethren? All the faithful are brethren: we have one father and mother too; but after a more special manner, in an honourable office, are the Ministers brethren. Some are in higher places, as the reverend Bishops: some in lower, as the inferior Ministers, yet all brethren; the Mayor and Aldermen are brethren, the judges and Sergeants are brethren. Bishops are to be honoured as Fathers: inferior Ministers to be esteemed of, as brethren.  

De dignitate sacerd. c. 1. Bern. In epi. dom. ser. 2.  Meis conservis loquor tanquam obediens servus, says Saint Ambrose. Quanto sublimitas notior, tanto humilitas pretiosior: The higher the place, the more precious is the humility of the Person. I have known divers Bishops, that have used their inferior brethren, with greater humanity, humility, and courtesy, than many arrogant Schismatical preachers would use their superiors. Brethren should not be so Lordlike one over another; that was a fault in S. Chrys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he was too supercilious. 
Socr. lib. b. c. 4   
Brethren love, accord, support one another.  
1. Accidentally they may hate, as Cain hated Abel, Esau jacob, that is unnatural; naturally they love one another; so should we: if the people must have us above all abundance in love for our works sake; 
1 Thes. 5.12.  then we that be the workmen, must abound in love one towards another, else we are hinderers of the work.  
2. Brethren accord: sometimes there is discord among them, nay, rara est concordia fratrum, brethren seldom agree, that is the Devil's policy, and our corruption, nature conjoins them together. So it should be with us in the ministry; CHRIST sent his Disciples two and two, not one by one: we should not sever ourselves one from another, but be linked together one with another. We should be like the Muses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they should be together, as in place, so in affection: all Ministers are tanquam chordae in Cythara Colligatae, as strings in a Lute tied together and sounding together; 
Ignat. ad Ephes.  that will make a sweet harmony. Oh that all the Ministers in England did accord together in points of doctrine, and in rites and ceremonies!  
3. Brethren support one another: we should not be underminers, but underproppers one of another: frater à fratre adjutus est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So it is in the 70. A brother helped of a brother, 
Prov. 18.19.  is as a strong and high City; we should support the good name, and the goods one of another, brethren must not be like the scoales in a balance, one up and another down: we must not go about to pull down one another in our Sermons, but to set up one another. It is the manner of some labourers, almost in every Sermon to declaim against ministers, because they know it to be a plausible theme to the people, whose servants they are; as one told Demosthenes, being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men-pleasers, rather than God-pleasers.  
The persons saluted. 1. The householders'. 2. The household. The householders', the man and the woman; the man is described ex nomine, ex amore, ex labour.  
1. By his name, his name was PHILEMON. Saint Hierom de nominibus hebraicis, deriveth it from the Hebrew mire donatus: wonderfully gifted, of Spalal mirabile, & Nathan donatus. Indeed his gifts were admirable; or phi-lechem, os panis corum, the mouth of their bread. But why may it not be a Greek name? He especially being a Grecian of Colosse, Col. 4.12. PHILEMON quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our friend Gaius was the Church's host, he the Church's friend: in the same kind too, all that professed the name of CHRIST, were welcome to him: he was a friendly entertainer of them all.  
2. He is set forth by love; not active, but passive. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that our dearly beloved, above others, our especial friend, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; they may be dilecti, that deserve no love; as our enemies: they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which deserve love in respect of the rare qualities and excellent virtues, wherewith they be adorned, as PHILEMON was. Some say, he was Nobilis, a noble man: surely he was Dives, a rich man, in faith and in good works too; that was a load stone to draw love unto him.  
Last of all, he is described ex labour, by his labour: fellow-labourer, not in the harvest of the ministry; pray you the Lord of the harvest to send forth labourers into his harvest; but in the general harvest of Christianity. Fuit cooperarius Evangelij, non praedicatione, 
Cajet.  sed facto, he was a fellow-labourer in the Gospel, not by preaching, but by doing; non praedicando, sed praedicatores reciplendo, not by preaching, but by receiving the preachers. 
Gorr.  Carthusian enlarges it further: non fuit praedicator, sed fidelium sustentator, he was not a preacher, but the sustainer and nourisher of the faithful. Fuit magnus quidem Christianus, a Christian of great note.  
They that put to their helping hand any kind of way, 
Aquin.  for the furtherance of the Gospel, are the Ministers fellowlabourers, that edify their brethren in the most holy faith, that exhort one another while it is called to day, that comfort one another, that are as bells to toll others to Christ, are the Preachers fellowlabourers. So was the Woman of Samaria that called the whole City to Christ, 
john 4.  those women that ministered to Christ of their own substance. Priscilla and Aquila tentmakers, 
Luk. 8. Act. 18.26.  which expounded to Apollo's the way of GOD more perfectly. Let us all thus be fellowlabourers, and our labour shall not be in vain in the Lord.  
john 12.26. Where I am, there also shall my Minister be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: this is not to be understood tantummodo de Episcopis & clericis, only of Bishops and Clerks, 
Aug. in joh. Tract. 51.  teach, exhort, and with sobriety Catechise thy family, & quodam modo episcopale implebis officium: and thou shalt perform in a sort the office of a Bishop.  

V. 2.  From the man he proceeds to the Woman; Apphiah of (Aph) and Parah) amplius fructificare: She was fruitful daily more and more, a fit name for a woman; she must not be a barren Rachel, but a fruitful Leah, abounding in the fruits of righteousness by JESUS CHRIST daily more and more, this made her to be beloved of Saint Paul too.  

Illyr.  Forte fuit uxor Philemonis.  

Beza.  It is probable she was his Wife.  

Chrys.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It seems to me (and without a peradventure,) that she was his Wife; then a famous couple. I would to God all married folks were like to them.  
So much of the householders'; now to the household, wherein some were Majores, some Minores, greater, lesser; the greater was Archippus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Naz.  a ruler of Horses: It requires art to rule a Horse well, and the Ministry is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The art of arts, 
2 Cor. 3.  and the science of sciences; who is sufficient for those things? There be many wild and untoward Horses in every congregation, there had need be an Archippus among them.  
This Archippus was the Bishop or Pastor of Colosse where PHILEMON dwelled; 
Col. 4.17.  say to Archippus, etc. He married the daughter of Philemon and Apphiah, as some conjecture; others stick not to say, he was their son. It seems to be out of all question, that he kept in philemon's house, because St. Paul joins him with the household.  
To him he gives the title of fellow-soldier, because he fought under CHRIST'S banner in the ministry, as he did. All Christians are Soldiers, 
Sen.  yea all men are Soldiers; Vivere est militare: to live is to war, the life of man is a warfare on the earth. So soon as we are borne, we come into a warfare; but much more is the life of a Minister, the Devil spite's him above all: the King of Aram gave this charge to his Soldiers, 
1 Reg. 22.31.  fight neither against more, nor less; save against the King of Israel only: and the prince of darkness gives this charge to his instruments, fight neither against more, nor less, save against the Ministers only; they pull us down, and we will pull them down, if we can: this is the voice of all the Devils in hell. 
1 Cor. 16.9.  A Preacher shall never want enemies: a great door and effectual is opened unto me, but there be many adversaries; yet let us be strong and of a good courage. 1. We have a Potent, a faithful, a careful, and a loving Captain: he holdeth the seven stars in his right hand, 
Apoc. 1.16.  he fights for us, he fights with us. The Prophet's hand was on the King's hand, when he shot: 
Acts 11.21.  and CHRIST'S hand is on our hand, when we preach. 2. If we hold on faithfully to the end, we shall have the Crown of life: they that have converted many, shall shine as the stars for ever and ever. 
Dan. 12.3.   
He is not only a Soldier, but his fellow. Soldier. Saint Paul was a Captain in comparison of him, being an Apostle! yet he terms him his fellow. The Angels are our fellows: 
Apoc. 19.10. Psal. 45.7.  nay it is said of Christ; thou hast anointed him with the oil of gladness above his fellows: Let no Minister disdain to call his brethren fellows, though he be set in never so high a chair of dignity in the Church.  
Having saluted one in the house in special, he salutes the whole house in general.  
Cornelius à lapide affirms, that his house was the place of public meeting appointed by Saint Paul, where the Church did assemble together: for that cause is his house termed a Church. But then. 1. He would have said, to thy house the Church: not to the Church in thy house. 2. In the Greek it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; in thy house, but throughout thy house, in every corner of thy house: For in his house were children, strangers and servants, which were dispersed throughout the house: 
Catarrh.  Vniversam domum appellat honorifico nomine ecclesiae, 
Cajet.  he calls the whole house by the honourable name of a Church: familiam ipsius ecclesiam appellat; 
Chrys. in arg. Epist.  he calls his family a Church. He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an admirable man, whose house hath the name of a Church.  
It did resemble a Church in many things.  
1. In sanctitate, in holiness: a Church is holy, They be holy persons that come to Church: Procul este prophani. So philemon's house consisted of them that were holy: he purged his house, as David did. A froward heart shall depart from me; 
Psal. 101.4.  him that privily slandereth his neighbour will I destroy: no deceitful person shall dwell in my house, he that speaketh lies shall not remain in my sight. There was no cozeners, flatterers, no liars, drunkards, tale-bearers permitted in philemon's house: an holy company, therefore it might have the name of a Church.  
2. It is so termed propter ordinem: A comely order is kept in a Church: So was there in philemon's house. 
1 Reg. 10.5.  The Queen of Shebah wondered at the sitting of Solomon's servants, at the order of his Ministers, of their apparel, drinking vessels, etc. So if a man had been in philemon's house, he would have been ravished with the decent and religious carriage of all in the house, Men, Women and children.  
3 Propter multitudinem; for the multitude: there be many in a Church: So was there in philemon's house. It is said of the house of ●aal, it was full from end to end: So philemon's house, 
2 Reg. 10.21.  though large and ample, yet it was filled from end to end.  
4. Propter exercitia pietatis, for the godly and Religious exercises, that were in it, reading of Scripture, singing of Psalms, prayers morning and evening, and preaching too; for before the Gospel was countenanced by public authority, they were fain to have preaching in houses. 
Acts 20.  As the Town Clerk of Ephesus said, the Law is open: So now the Church is open: there is no necessity of house-preaching, which is used by Brownists and Schismatics.  
This was a worthy family, which Saint Paul honours with the title of a Church; such a family was josuahs'. I and my house will serve the Lord; 
jos. 24.15.  Such a family was that of the Centurions: who as he had a great faith, so he had great good government in his house: his servants were at his beck, he said to one, come, and he came: go, and he went: do this, and he did it. Such a family was Cornelius', which feared God with all his household. Such a family had juliana, to whom Saint Augustine, and Alypius writ, Domum vestram non parvam Christi ecclesiam deputamus: 
Epist. 143.  We account your house no small Church of Christ: Eusebius reports of Constantine, 
Lib. 4. de vita  that he had in his Palace the form of a Church, singing of Psalms, 
Constan.  and himself would begin the Psalm: reading of Scripture, prayers. Oh that all Christian families were like to these! Saint Bernard finds fault with Eugerius, that the laws of justinian made a greater noise in his Palace, 
De consid. ad Eug. lib. 1.  than the laws of GOD. Suffer no unchastity, no indecency to reside in the countenance, in the habit, in the gate of those that be about thee. Inter mitratos discurrere calamistratos non decet: 
Ambr. in hunc locum.  it is not comely to see uncomely heads among them that wear mitres upon their heads.  
Catharinus being himself a Bishop, is not afraid to say, that Philemon vir saecularis, a secular man, shall rise up in judgement against us the Prelates of the Church, who had turned his house into a Church. A worthy pattern for all to imitate! There is much crying for reformation: let every man reform himself, and every householder his family: then soon would there be an happy reformation in Church and Commonwealth.  
We have had the persons in the salutation: there remains now the matter of it: which contains in it three things. Donum, datorem, mediatorem, the gift, the giver, the Mediator. The gift is double; primum & ultimum: the first, which is grace: the last, which is peace: the one is causa & fons bonorum, the cause and fountain of all good things: the other finis & perfectio bonorum, the end and perfection of them all.  
Grace first, the undeserved love and favour of God. By nature we are out of favour with him: the children of wrath. All have sinned, and all stand in need of the favour of God.  
It is a sweet thing to have the favour of Princes, yet that is mutable. Mephibosheth had David's favour: but he was wound out of favour. Athanasius had the favour of Constantine, but he lost it. 1. God is immutable, not so much as a shadow of turning in him. 2. They can pleasure us but with fading things: God with durable. 3. They die: God lives for ever. 4. They can do us no pleasure, when we be dead: God can, for all live to him: he can raise us up again, and set us in heavenly places with Christ; let us all sue for his favour.  
The next is peace, flowing from the other. 1. All kind of prosperity, especially the peace of Conscience, that surpasseth all.  
There is the world's peace, that worldlings have: their eyes stick out by reason of fatness: they are not in trouble as other men, they have more than heart can wish: they die, and that peace dies with them.  
There is CHRIST'S peace: 
Rom. 5.1.  being justified by faith we have peace with God, through JESUS CHRIST our LORD. That is the comfortable peace indeed; Is it peace, jehu, said jehoram? What peace, when as the Witchcrafts and Adulteries of thy Mother jezebel, are yet in great number? What peace can a man have, when as his sin's box him continually, and will not suffer him to be quiet? As the Ghost of NERO his Mother tormented him.  
There is no peace, saith God, to the wicked: 
Isa. 57. 20.2●  he is like the raging Sea, foaming out dirt and mire. When Herod intended to make War with them of Tyrus and Sydon, they sued for peace by Blastus his Chamberlain. God Almighty intends to make War against us for our sins: let us sue to him for peace by Christ jesus, who by the blood of his Cross hath set at peace all things in heaven and earth. Augustus Caesar wished three things to his Son; the favour of Pompey, the boldness of Alexander, and his own fortune; Let us wish these two things to all that we love: grace and peace.  
From whom? From GOD our Father. 
Isa. 9.6.  All the Persons in the Trinity are our father. CHRIST is the everlasting Father: the Holy Ghost is our Father. I will not leave you Orphans, fatherless: the comforter shall be a father to you. 
Haymo.  They may all be here comprehended. Vbi una persona Trinitatis auditur, ibi tota Trinitas intelligitur. 
jac. 1.17.  Every good gift and perfect thing cometh from above, even from the Father of light: from him comes grace, peace, and all other good things; let us all put up our supplications to him.  
By whom? He is described three ways; à Dignitate, à Charitate, à Sanctitate. For his dignity, he is the Lord: for his love, he is JESUS, and a Saviour: for his Sanctity, he is Christ, the anointed above all.  
CHRIST is the Conduct pipe, whereby all blessings are conveyed to us: he is the heir of all; we Coheyres by him: he is primarily beloved; we secondarily, in him and for him. As the ointment poured on Aaron's head, went down to his beard and the skirts of his garment: So the oil of gladness poured on Christ our head, came down from him to us all: we have nothing without him, he is to be magnified for all.  
Saint Paul in this inscription hath broached a great deal of Christian eloquence for Onesimus: every word is an orator to plead for him. 1. The name of Paul, which was renowned among all. 2. The estate of Paul, a Prisoner, and that of jesus Christ: he may not stop his ears against the cry of such a prisoner. 3. Not he alone, but Timothy too: Et vis unita fortior. 4. He is his dear beloved: he may not deny him, that loves him so dear. 5. He is his fellow labourer, and he must give him leave to labour with him in this business. 6. He puts in the Woman too: this night-raven even in bed may sing a sweet note for Onesimus. 7. Archippus being appointed their Pastor, cannot easily be rejected. 8. The whole household will speak a good word for their old fellow servant. 9 The name of grace must needs make him to deal graciously with Onesimus. Philemon had the forgiveness of his sins, by the grace of God: that must induce him to forgive his servant, as God of his mere grace and mercy had forgiven him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, imitate thy heavenly Master in this: it is Chrysostom's observation. 
In hunc locum.   

VERSE 4.  
We have dwelled something long in the porch; yet no longer than necessity required: let us now enter into the house, and come to the substance of the Epistle.  
Where, first, there is the subject of it, secondly the conclusion of it, Verse 21.  
The subject of it is an earnest suit for Onesimus. Where, 1. There is the foundation, whereupon his suit is built. 2. The commencing of the suit or supplication to him for Onesimus. 3. The foundation is the graces, wherewith PHILEMON was beautified: they are expressed in a thanksgiving; wherein these circumstances are to be considered.  


Verse 4.  1. Cui, to whom he gives thanks.  
2. Quando, when he gives thanks.  
3. Super quo, for what he gives thanks, for his love and faith. 


5.  Where 1. A relation of them.  
2. A communication of them.    

6.  4. Quare, Why he gives thanks; because he hath a joyful experience of them in himself. 
7.    
He doth not say, I commend thee, I extol thee to the skies for this great love thou showest to the Saints, and for the faith thou hast in the LORD JESUS! but I thank GOD for them. He is to be praised for all. 
Aug. de great. & lib. Arbitr. c. 19  The Orator would thank God for honour, but himself for virtue. It was the Donatists song; Scientia ex Deo, charitas ex nobis: knowledge is of GOD, love is of ourselves. Whereas God is to be blessed for them all: for what have we poor beggars but that which we have received? Eo quisque pessimus, 
1 Cor. 4. Bern. in Cant. Serm. 84.  quo optimus, fi adscribat sibi quòd optimus. He, that is best, is worst, if he ascribe his excellency to himself. 
Ambr. De jos pair. c. 11.  joseph indeed (says Augustine) found silver in Benjamins sack: but it was of his own putting in: So God finds silver and golden graces in us, but he put them in before: therefore he is to be thanked for all. Homo est exceptorium bonitatis Dei: Man is an empty vessel that receives all, 
Iren. lib. 4. cap. 24.  which it pleaseth God to pour into it.  
Whose God is he, whom he thanks? My God. What? is he Saint Paul's God, and not Saint Peter God? Yes verily. It is not his meaning to monopolise God to himself, as it is the manner of some to do. God is their God alone, they are the Sole children of God: all others are reprobates. St. Paul was not of such a proud spirit: he speaks this, Non Deum restringendo, sed Deum applicando, not restraining God to himself, but applying God to himself. Aug. makes a sweet commentary upon it. Dicis, Deus meus, thou sayest, my God; Securus dicis, verum dicis: 
De ovib. cap. 16.  thou speakest it securely, thou speakest it truly: at non fecisti, ut non sit alterius: yet thou hast not hereby brought it to pass, that he should not be other men's God, as well as thine: Non enim sic dicis, Deus meus, quomodo equus meus; for thou dost not so say, my God, as thou dost, my horse: equus tuus est, non alterius; he is thy horse, and not another's. Deus & tuus est, & alterius, 
Rom. 3.29. jos. 3.13.  he is thy God and another's too: not of the jews only, but of the Gentiles too: yea the God of the whole world. The Sun is ALEXANDER'S, and Diogenes too.  
But this is the property of faith, to apply God particularly to ourselves. My Redeemer liveth, says job: there is no peace, 
job 19.25. Isa. 57 ult. Luk. 1.74. joh. 20. ●8. Rom. 1.8. Gal. 2.20.  saith my God, to the wicked: my spirit rejoiceth in God my Saviour, says the Virgin Mary: My God, and my Lord, says Saint Thomas: I thank my God, says Saint Paul, which hath loved me and given himself for me. Meus jesus says Origen, my jesus, frequent in his books. Erasmus reports of Dr. Colet Deane of Saint Paul's, that he was often heard to speak these words, O utinam essem cum meo Christo. The Devil can say, God; and he trembles at it: but he cannot say, my God: this is proper to the faithful. 
Psal. 27.1.  The Lord is my strength and my salvation, whom shall I fear? the Lord is the strength of my life, of whom shall I be afraid? 
Psal. 23.4.  though I walk through the valley of the shadow of death, I will fear no evil: he will be my God in life and in death too: he will never forsake me, 
2 Tim. 4.18.  till he hath brought me to his everlasting kingdom.  
But where or when did he give thanks for him? in his prayers: making mention of thee. He was not unmindful of him, he did not forget him, as Pharaohs butler did joseph: he remembered him, he made mention of him.  
Not now and then, but always.  
Where? Not in his cups: but in prayers. There were some in Saint Ambrose time, that would make mention of the Emperor in their cups: but St. Paul made mention of Philemon in his prayers: as he praised God for him, so he prayed to God likewise for him.  
The best men cumulated with the greatest graces of the Spirit, had need to be prayed for. St. Paul was rapt up into the third heavens, where he saw secrets not to be uttered, yet he desires the Ephesians prayers. 
Eph. 6.  Saint Peter was a stout champion: yet CHRIST prays that his faith should not fail. Philemon abounded in all good gifts, of knowledge, faith and love, yet St. Paul ceased not to pray for him.  
1. The best of all know but in part, believe in part, love in part: therefore we had need to pray for them, that their defects may be supplied, 
1 Thes. 3.10.  that they may increase daily more and more.  
2. Here we are viatores, non apprehensores, wayfaring men, we are not come to our journeys end: therefore we had need to be prayed for, that we may persevere to the end, and have the crown of life.  
Paul had his prayers: So we must all. Isaac went into the field to pray: 
Psal. 55.17.  and he prayed oft in his tent too. David prayed at all seiles of the day: morning, evening, noon, and he prayed in the night too. David was encumbered with the weighty affairs of the kingdom: yet he prayed thrice a day. Cornelius' prayers, went up into remembrance before God. Our Saviour in the days of his flesh was full of prayers: there was one that paid three hundred prayers to God every day, as a daily tribute. Constantine was stamped in his coin, praying, he would especially be marked for that.  
1. Our necessities are many, for soul and body: therefore let our prayers be many. We are as houses that stand in continual need of reparations; therefore let us pray to him that made us, to repair us, 
2 Papal. 20.12.  that we may be fit buildings for his Majesty.  
2. Our enemies are many, within and without too. Now there is no strength in us, against this great multitude: let us pray to God to stand by us and for us.  

jac. 1.6.  But let us pray, first in faith: else we are like the Waves of the Sea, 
jac. 5.16.  and shall obtain nothing.  
2. In fervency: remembering the Apostles (If) dignior sequeture effectus, 
Aug. Ep. 121.  quem ferventior praecedit affectus: that prayer shall have the greatest efficacy, which hath the greatest fervency.  

Hier. lib. 1. c. 3. Psal. 34 6. Aug. in illum Psalmum. Luk. 1.  3. In humility: omnis rogatio humilitate eget: all requests must be preferred in humility. This poor man cried, and the Lord heard him: thou prayest, and art not heard, quia diveses: because thou art rich in thy own conceit: he sent the rich empty away.  
4. Pray with importunity: a kind of godly impudence, says Nazianzen is to be used in prayer.  

1 Tim. 2.1. 2 Sam. 18.3.  5. Perseveringly.  
Special mention is to be made of some in our prayers. 1. Of Kings, which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the pillars of the people: they are worth ten thousand of us, therefore let us pray for them nominatim, by name.  

Ter. ad Scapul.  Sacrificamus pro salute Imperatoris Deo nostri & ipsius, sed quomodo? pura prece: we sacrifice for the safety of the Emperor, to his God and ours. But how? by pure prayer.  
2. Of learned, and godly Preachers, that may win many thousands to Christ.  
3. Of extraordinary commonwealths men.  
4. Of rare Christians, as Philemon was.  
Alexander counted Achilles happy, that he had such a trumpeter of his praises, as Homer was. PHILEMON might count himself happy, that he had such a worthy man to pray for him, as Saint Paul was. KING Abimelech was beholden to Abraham, 
Gen. 20.7. job 42.8.  for his prayers: and jobs friends to him, for his prayers. Constantine thought his palace strong, because it was fenced with the prayers of holy Bishops. Let us rejoice in this, that we have Paul's to pray for us.   

VERSE 5.  
But what was the motive of his thanksgiving? The excellent graces wherewith GOD had adorned him: where there is 1. Fama bonorum, the report of them. 2. enumeratio bonorum, an enumeration of them. 3. Objecta eorum, the objects of them.  
For the fame or report, Saint Paul heard of them: an admirable hearing, from Phrygia to Rome, says Chrysostome and Oecumenius.  
There are two things that are wont to be carried in the Wagon of fame; bad and good: the one swiftly, the other slowly: the one lamely, the other lustily: of the one we shall hear all, and more than all: and scant half of the other; as it fell out in the Wisdom of Solomon.  
What did he hear? His love and faith: where is hope then? tanquam media in iis intelligitur, says Aquin. as a middle virtue between both, it is comprehended in both. 
Bern. in Psal. 91. Ser. 10.  These three in a golden chain are linked together: faith says, parata sunt mihi magna; great things are prepared for me: hope says, mihi servantur magna, great things are reserved for me: love says, curro ad illa magna; I make haste to those great things.  
But why hath ' love the precedency? Love is the daughter; faith the mother: and must the daughter be placed above the Mother? It is so: 1. Because it is Saint Paul's drift in this whole Epistle, to procure philemon's love to Onesimus. 2. Because love is Notior Nobis, better known to us then faith, which is more hid and secret.  
These are illustrated by their objects; CHRIST and the Saints. The Papists refer both to both objects: whereupon they infer. As we love God and the Saints too: So we must believe in God and in the Saints too: yet diversely; in God principaliter, principally; in the Saints consequenter, consequently.  
There is no consequence in this argument: for God hath commanded us to love all; but he hath not commanded us to believe in all: that he hath reserved as a regal prerogative to himself; and his glory he will not give to another. He says, owe nothing to any man, save love: but he doth not say, owe nothing to any man, save to believe in him.  
2. Here the Apostle speaks of living Saints, to whom Philemon extended his liberality: now the Papists will not have us to believe in living Saints, but in dead Saints: therefore this place makes not for them.  

Rom. 4.5.  3. It is said, to him that worketh not, but believeth in him, that justifieth the ungodly, 
De peccat. mer. & remis. cap. 14.  his faith is counted for righteousness. Aug. makes a worthy collection upon it: whosoever dares say, justifico te, I justify thee, may consequently say, crede in me, believe in me: which none of the Saints can truly say; save only he which is Sanctus Sanctorum, 
joh. 14.1.  the Saint of Saints. Ye believe in God, believe also in me. Credimus Paulo, sed non credimus in Paulum: we believe Paul, but not in Paul: we believe Peter, but not in Peter: As we believe the Catholic Church, but not in the Catholic Church: because the Creed says, I believe in the Holy Ghost, Nazian. concludes from thence, 
De theol. l. 5.  that the Holy Ghost is God: for we must believe in none but God.  
4. Quid est credere in cum, nisi credendo in cum ire, & ejus membris incorporari? What is it to believe in him i. In CHRIST? but by believing to go into him, and to be incorporated as members into his body? Now we are not incorporated into the Saints: therefore, we are not to believe in them.  
5. They can erect no such building out of this place: for the praepositions in the Greek distinguish the objects. Hearing of thy love and faith, there he pauseth a while; which thou hast towards the Lord jesus, there he restrains faith; and towards all Saints i. Thy love towards all Saints, regulating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before mentioned.  
6. Paul is a good expositor of himself.  
Since we heard of your faith in the Lord jesus, and of your love towards all Saints. 
Col. 1.4.  Here he reduces them to their proper objects; so that no question can be made of it.  
7 If we must believe in the Saints; we must hope in the Saints: It is St. Basil's reason. 
In Psal. 7.  But we must hope in God alone: Maledictus qui sperat in homine, cursed be he that hopes in man.  
As Saint Paul heard of philemon's faith and love: So it were to be wished, that all the world might ring of our faith and love: these be necessary for all Christians: faith in the first place; love in the second: nec palmes sine vite, nec virtus sine fide: there can be no branch without the Vine; 
Bern. in Cant. Ser. 30.  no virtue, no not love without faith. Faith makes a Christian, love makes and shows a Christian. No CHRIST, no heaven; no faith, no CHRIST. Faith is the hand that lays hold on CHRIST. The high Priests and Pharisees gave a straight charge, 
joh. 11. ult.  that if any knew where CHRIST was, he should show it, that they might take him. Would ye fain take him, says Augustine? I will tell you where he is, 
In joh. tract. 50.  and how ye may take him. He is in heaven, there ye may take him. Sed quomodo mittam manum in Coelum, ut ibi sedentem capiam? How shall I send my hand into heaven, to take him? mitte fidem, & tenuisti. Send thy faith thither, and thou hast taken him. By faith we apprehend him and all his benefits: by faith we put on CHRIST as a garment, wherewith our sins are covered from the sight of God: and as jacob got the blessing in the clothes of his elder brother; so do we get heaven, clothed with Christ; 
Apoc. 12.1.  like the Woman clothed with the Sun.  
CHRIST dwelleth in our hearts by faith. O happy house, 
Ephes. 3.17.  where the Son of God dwelleth! Faith is the victory, 
1 joh. 5.4. Rom. 8.37.  whereby we overcome the world: we are more than Conquerors through him, that hath loved us. Insomuch that we may take up that triumphant song; O death where is thy sting? Hell, where is thy victory? the strength of death is sin: the strength of sin is the Law: but thanks be to God through jesus Christ, that hath delivered us from you all. By Faith Moses saw him which is invisible! 
Hebr. 11.27.  by faith we see the joys of heaven, and Christ standing at the right hand of GOD, ready to receive us into them: he that believeth, hath eternal life; 
joh. 3. ult.  he is as it were in heaven already: therefore let us be suitors to God, because faith is the gift of GOD, to bestow it where it is not, and to increase it, where it is: yea let us all pray for the faith of job; though thou kill me, I will believe in thee.  
It is an axiom with the Papists, that faith may be without love: 
Aug. In ep. Io tract. 10.  we grant it; fides Daemonum; but not fides Christianorum: an Historical faith (which is the faith of the Church of Rome defined by a Catechism authorized by the Council of Trent) may be without Love, and a miraculous faith may be without love, 1 Cor. 13.2.  
But a justifying faith cannot; he that is persuaded of the love of God towards him in Christ, God so loved the world, &c. cannot but love the brethren, and members of Christ. 
1 joh. 5.1.  Every one which loveth him that begat, loveth him also which is begotten of him. They that brag of faith, and have no love, are like empty vessels; that give a lusty sound and have nothing in them.  
Though I speak with the tongues of men and Angels, 
1 Cor. 13.1.  and have not love; I am as sounding brass, and as a tinkling Cymbal: though I had the gift of Prophecy, and knew all secrets and all knowledge; If I had all faith, that I could remove mountains, and had not love; I were nothing: Though I feed the poor with all my goods, and give my body to be burned, and have not love; it profiteth me nothing. So though I talk of Religion with a silver, yea with an Angelical tongue; though I go (which is the glory of many) to never so many Lectures, hear Sermons, receive Communions, and have not love; I am nothing.  
Saint Augustine amplifies it further. 
In. 1. epist. joh. tract. 5.  Signent se omnes signo crucis; Let them sign themselves with the sign of the Cross; Let them say Amen, that the Church rings of it; let them sing Hallelujah; let them fetch deep sighs and groans at Sermons: that may be added. Let them enter into Churches, let them build Churches; all this is to small purpose: non discernuntur filii Dei à filiis diaboli, nisi charitate; nothing distinguishes the children of GOD from the children of the Devil, 
De resur. dom. Ser. 2.  but love. Hereby shall all men know ye be my Disciples, if ye love one another. Faith without love is as a lamp without oil: vita corporis anima; vita fidei charitas. Bern. the life of the body is the soul: 
Gal. 5.6.  and the life of faith is love: faith that worketh by love.  

jac. 2.16.  Not a verbal love, like them; warm yourselves, fill your bellies, and give them nothing; but a real love: to feed the hungry, to clothe the naked, to be an eye to the blind, a foot to the lame; to be a father and mother to the poor and fatherless; to be a covering to them, 
job 31.17.  that their loins may bless us, as they go in the streets; to be bountiful in our alms to all the people, as Cornelius was; 
Acts 10. Acts 9  to prepare garments for poor widows, as Dorcas did. Such was the love of PHILEMON, an actual love; he refreshed the bowels of the Saints. Such must be the love of all true Christians, 
1 joh. 3.18.  My little children, love not in word and tongue only, but in deed and in truth.  
philemon's love extended itself to the Saints, as is here avouched of him: yet it was not couped up within the pen of the Saints: the Saints must have the prime place in our love, but not the whole. Do good to all men: chiefly to them of the household of faith: 
Gal. 6.10.  they chiefly, but not they wholly. Aristotle gave an alms to an unworthy man: one reproved him for it. Says he, I gave it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To the nature of the man, not to the man; the nature is Gods, and must be sustained: the vice is his own and the Devils, and must be reform.  

Neh. 5.5. Isa. 58.7.  Their flesh is as our flesh, and we must not hide our eyes from our own flesh.  

Psal. 16.3.  Nevertheless, the Saints must drink most deeply and frequently of the cup of our love. All my delight is in the Saints that be on the earth. 
1 Cor. 16.1.  Saint Paul ordains a collection for the Saints every first day of the week. He himself was content to be a messenger to carry a contribution to the poor Saints at Jerusalem, and requesteth the prayers of the Romans, 
Rom. 15.26.31.  that, that his service might be accepted of the Saints.  

1 Cor. 6.2.  Know ye not that the Saints shall judge the world? God honours them to be the judges of the world: therefore the world ought especially to be relievers and lovers of them.   

VERSE 6.  
LAst of all, quorsum? To what end? We give thanks and pray: that the communication of thy faith— Where, 1. There is a narration of it. 2. A confirmation of it, Ver. 7. In the narration, 1. The act of communication. 2. The effect of it. 3. The end of it. As there is a communion of Saints, so there must be a communion of gifts: bonum, quò communius, eò melius, a good thing the more common it is, the better it is: 
Clem. Alex. l. 3. Paedagogi. c. 7. Ambr. Offic. l. 1. c. 33.  the Sun communicates his light to all the world, and shines the brighter for that: the springs and fountains communicate their water, and are the fuller for that: a nurse or mother communicates her milk to the infant, and her breasts are replenished still: the communication of faith, of knowledge and other gifts is not a diminution, but an augmentation of them. Let us joyfully communicate that which we have, one to another.  
May become effectual. In some Greek copies it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conspicuous, manifest: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rather to be embraced; having an effectual operation in others, to provoke them to the like. 
2 Cor. 8.8.  So Saint Paul provokes the Corinthians to liberality, by the example of the Macedonians: one student provokes another, one Merchant an other, and one Christian an other. Sanguis martyrum semen ecclesiae, the burning of one Martyr made many: and the liberality of one Christian makes many liberal: examples are more available than precepts.  
But how? By the acknowledging of every good thing. We must acknowledge the good things that be in others. 
1 Reg. 10.9.  The Queen of Shebah extolled the good things that were in Solomon, and blessed GOD for them. The elders of the jews acknowledged the good things that were in the Centurion. 
Luk. 8.5.  God set the good things that were in job, as on a stage, 
job 1.8.  and the Devil himself could not but acknowledge them, though maliciously he depraved them. Christ though he were the giver of them, 
joh. 1.47.  acknowledged the good things that were in Nathaniel. 
2 Pet. 3.15.  Peter acknowledges the good things that were in St. Paul. St. Augustine acknowledged the good things that were in St. Hierome: and Hierom also the good things that were in Saint. Aug. as appears by their Epistles one to another. We are injurious to God, if we do not acknowledge them. No Painter but would have his picture acknowledged: every good man is the beautiful picture of God Almighty; they be envious persons, that will not acknowledge them.  
How comes it to be in them? In CHRIST JESUS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In us dwelleth no good thing. 
Rom. 7.  Christ is the worker of all good things in us: 
Phil. 1.11.  that ye may be plentiful in the fruits of righteousness by jesus Christ.  
Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to CHRIST JESUS i. 
Catharin.  In gloriam Christi jesu: that he may have the glory of it. Not to us, O Lord, but to thy name give the praise. 
Matth. 5.16.  Debes videri, thou oughtest to be seen Let your light so shine before men, that seeing your good works, they may glorify your Father, 
Aug. In ep. 10. tract. 8.  which is in heaven. Sed non ad h●c debes facere, ut videaris, but thou must not do it to this end to be seen. Ille in te laudetur, qui in te operatur; let him be praised, that worketh all good things in thee.   

VERSE 7.  
THis St. Paul confirmeth by experience in himself: Where, 1. exprimit latitiam, he expresseth his gladness: then ostendit causam, he shows the cause of it.  
We i. I and Timothy: not, we had, as it is in the vulgar. We have, even at this present time. Not a little, but great joy: and consolation arising of joy. First, his heart was affected with wonderful joy: from that did spring consolation, in the midst of his great troubles and afflictions, that comforted him: it was as aquavitae to revive him withal.  
Wherein did he take so great joy? Not in his riches, but in his love. Many are rich, wherein men take no great joy nor consolation. Nabal was rich: yet David had no joy, nor consolation by him: but in thy love which did untie thy purse strings, and made thee bountiful unto all: 
1 Cor. 13.4.  for that is the nature of love.  
Why? because the bowels, of the Saints— Some interpret the bowels of the Saints, the children of the Saints, because they be the fruit of our body and our bowels; 
2 Sam. 16.11.  as David says of Absalon, my Son which came out of my own bowels seeketh my life. But it is more general: not only the children of the Saints, but the Parents too. The father and mother were refreshed by him. The Greek is Emphatical, were quieted: for when the bowels are empty, they be out of quiet.  
He doth not say, the backs of the Saints are refreshed by thee: that is requisite; but the refreshing of the bowels is more necessary: for if the belly be well lined, less cloth will serve the back.  
Alms, or a work of mercy is a singular work above others:  
1. Homines facit Deo similes. Be ye merciful, as your heavenly Father is merciful. Merciful men draw nearest to God. GOD feeds all creatures; 
Clem. Alex. storm. l. 2.  and he feeds as many as he can: homo benefaciens est imago Dei, a bountiful man is the image of God. An Image is a lively representation of the party; and a liberal man that doth good to others, represents God.  
2. Eleemosyna est scopa, quae mundificat omnia: It is a fair broom, that makes all clean. Give alms, & ecce, behold! A fine spectacle; 
Luk. 11.41.  not some, but all things are clean unto you. As the first fruits in the time of the law did sanctify the rest of the fruits: So alms in the time of the Gospel sanctify all unto us: all that we possess are unclean without them.  
3. Eleemosyna est usura à Deo approbata, an usury approved by God, more gainful than any other usury: He that hath mercy on the poor dareth to the Lord, and the Lord will recompense him that which he hath given. Whereupon St. Basil says; It is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a gift and a lent gift put forth to usury: 
In Psal. 15.  not to a mortal man, but to the immortal God, who will give great use for it; not ten in the hundred, but an hundred fold in this world, 
Matt. 19  and everlasting happiness in the world to come. 
Naz Epist. Ambr. de Nab.  It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the gainefullest trade of all. Vende aurum, & eme salutem, sell thy gold, and buy salvation; vend lapidem, & eme regnum; sell a stone, and buy a Kingdom; vend agrum, & eme tibi vitam aeternam, sell a piece of land, and buy Heaven.  
4. It is procurator coeli, an Harbinger that goes before to provide thee a place in heaven. 
Act. 10.4.  Cornelius his alms went up into remembrance before God. God registered it in the book of his remembrance against he himself came thither. 
1 Tim. 6.18.  Saint Paul chargeth the rich men of the world, to do good, to be rich in good works, ready to distribute and to communicate, laying up in store for themselves a good foundation for the time to come.  
5. Remuneratur in coelo, prae aliis operibus, It is rewarded with Heaven above all other works. Come ye blessed of my Father, inherit the Kingdom prepared for you. When I was hungry, 
Matt. 25.  ye gave me meat, etc.  
Therefore let us refresh the bowels of the Saints here, that we may enter into the place of eternal refreshing hereafter. 
Act. 3.19.   
We are too straight laced; we make this mammon of unrighteousness our enemy, whereas we should make him our friend. 
Naz. in sun. patr.  Nazianzen's mother carried such a bountiful mind to the poor, that a Sea of wealth could scarce have sufficed her: She was contrary to Salomon's horseleech, that cried, give, give, namely to me: She cried; give, give to the poor. He heard her often say; She and her children should want, before the poor should want: we are all for ourselves, our Wives and Children; nothing for the poor.  
Amadeus Duke of Sabaudia, being asked of certain Orators, 
Munster. l. 2. Cosmogr.  whether he kept hounds or not? Yes, says he, Come to morrow, and ye shall see them. They being come, he opens a window into his Hall, where a great multitude of poor folks were dining: hij sunt canes mei, said he, these are my dogs, and with them I hope to get Eternal Life. It is not unlawful for Noblemen and Gentlemen to have their hawks and hounds. God hath given us things for pleasure, as well as for necessity, wine and oil etc. Yet so, as we be moderate in the use of them, and forget not the affliction of joseph. One poor Lazarus is worth more than ten thousand dogs; Ye are of more value, than many sparrows: and we should, value the poor members of Christ above all the hawks and hounds in the world: as the Elect of God, let us put on the bowels of mercy, and refresh to our ability, yea beyond our ability, the bowels of the Saints, especially in these hard times wherein we live. The hard hearts of men make the times harder, than otherwise they would be.  
He shuts it up with a kind compellation; brother. Not in the Ministry, as he called Timothy his brother, Verse 1. but in CHRIST our elder brother. The Donatists were angry with St. Augustine for calling them brethren. 
In Psal. 33.  That learned father deplores their case before the people, doleamus illos (fratres) tanquam fratres, let us lament them (brethren) as brethren: Velint, nolint, fratres nostri sunt, whether they will or no, they are our brethren: tunc esse desinent fratres nostri, quando desierint dicere, pater noster, than they shall cease to be our brethren, when they cease to say, Our Father. 
Isa. 65.5.  Stand apart, says the Hypocrite, come not near me, I am holier than you. So say some holy ones among us: namely the brethren of the separation; So they style themselves (an unbrotherly title) disdaining us for their brethren: they are not so good brethren as we wish they were, like ungracious children having forsaken their mother: neither indeed will they say Pater noster with us: for it is piaculum with them, to say the LORDS Prayer: yet for all that, they shall be our brethren, professing the same GOD, the father of us all, and the same CHRIST, the SAVIOUR of us all. We will not utterly discard them, though they discard us.   

VERSE 8.  
THat for the gratulation. Now to the supplication. Where, 1. The manner of it. Then the matter of it. 10. For the manner, it is not by the way of command. 8. But of entreaty. 9  
Why doth he not command? Because he wanted authority? No: he had sufficient power to do it; not fearfully, but boldly: he had not a little, but much boldness: not usurped, but committed to him from CHRIST: he had boldness, not to request, but to enjoin: Not, that which was inconvenient, but that which was convenient.  
Ministers may be bold in the execution of their office:  
1. Quia Deus imperat, because GOD commandeth it, jerem. 1.17. be not afraid of their faces: he adds a forcible reason; lest I destroy thee before them: 
Ezek. 2.6.  And thou Son of man, fear them not, neither be afraid of their words, though thorns be with thee, and thou remainest among Scorpions, fear not their words, nor be afraid of their looks.  
2. Quia ipsi ministri pro hoc or ant, because it is that which the Ministers themselves beg by earnest prayers at the hands of GOD. Now O Lord, behold their threatenings, and grant unto thy servants with all boldness to speak thy word. 
Act. 4.29.30. Eph. 6.18.19.  Pray with all manner of prayer and supplication in the spirit: watch thereunto with all perseverance and supplication for all Saints, and for me, that utterance may be given unto me, that I may open my mouth with all boldness to publish the secret of the Gospel. Shall they pray for it, and not practise it?  
3. Officii dignitas id postulat: the dignity of their office doth require it: an Ambassador may speak boldly: 
2 Cor. 5.10.  We are the Ambassadors of God, the King of Kings: we are in CHRIST'S stead. Therefore let us be bold.  
4. Protectio Dei ad hoc animat. God's protection may encourage us unto it. Behold, I have made thee a defenced city, 
jer. 1.18.  an iron pillar, and walls of brass against the whole land, against the kings of judah and the Princes thereof, against the Priests thereof, against the people of the land. 
Apoc. 2.1.  CHRIST holdeth the seven stars in his right hand; and none shall dash us out of his hand.  
5. Admirationem apud ipsos inimicos procurat: it procures admiration even with the very enemies. When they saw the boldness of Peter and john, they mervailed, 
Act. 4.13.  the high Priest and the whole counsel. This made Luther so famous among all. The Pope himself and the Emperor could not but admire him. This made Elias bold with Achab; john Baptist with Herod: Liberius with Constantius: Chrysostome with Arcadius and Eudoxia: Ambrose with Theodosius; which moved him to give him this commendation, Solus Ambrosius dignus episcopi nomine; only Ambrose that hath dealt so roundly with me, is worthy the name of a Bishop. Let us all be bold and courageous in our places, with wisdom and discretion; but not saucy and impudent, as some are.  
2. Ministers have authority not only to entreat, but to enjoin. The King hath his Injunctions, and we under God and the King have ours. We may enjoin you to leave your rash, needless and unadvised swearing, your profanations: we may enjoin you to honour your Fathers in Church and commonwealth, to live in peace, and love and unity one with another, and he that despiseth these things, despiseth not men, but God. 
1 Thes. 4.8.   
But what, to enjoin?  
Quod ad rem pertinet, says the vulgar interpreter, that which concerns the matter: Sed hoc nihil ad rem, nothing to the purpose. Cajetan finds fault with that circumlocution, affirming (as the truth is) that in the Greek there is but one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod decens est & conveniens, which is decent and convenient: we have no authority to enjoin you any unlawful and inconvenient thing; to go to Mass, where CHRIST is offered up daily by a Priest: because by one sacrifice once offered, and that by himself alone, he hath perfected for ever them that are to be sanctified: to conspire against Princes, to kill kings, if in our opinions they be Heretics; heresy makes no divorce between Man and Wife, much less between the King and his Subjects: so far as God enjoins you, we enjoin, but no further.   

VERSE 9  
He hath produced his authority, and shown his commission; yet he lays it aside and falls to entreaty: Where, 1. The motive of it. 2. A description of the party entreating. The motive is love: Yet for love's sake I rather beseech thee: for the love of God towards us all in CHRIST: for the love I bear to thee, for the love thou bearest to me, for the love I bear to Onesimus thy servant, and my Son: let the cords of all those loves draw thy affection to him. Love hath a greater attractive force, then fear: the love of CHRIST constraineth us, says the Apostle. 
2 Cor. 5.14.  Lydia being but a woman, by her loving eloquence constrained Paul and Silas: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, she used a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the most forcible argument with the Logicians: if the people be persuaded of the Preachers love, his preaching shall be more available, 
Bern. In Cant. Serm. 23. Hier. ad Theop. adv. job. Hie. rusa.  he may wind himself into their affections. Studeto magis amari, quam metui, strive rather to be loved then feared. Pontifices Christi non dominorum metu, sed patrum honore veneramur, the Bishops of CHRIST we do not fear as stately Lords, but honour as loving Fathers: the love of a father will make a good natured child do any thing.  
What doth he for love's sake? he rather beseeches than commands: 
Bern. in Cant. Serm. 23.  suspendite verbera, producite ubera, suspend your blows, produce your dugs: pectora lacte pinguescant, non typho turgeant; let your breasts swell with milk, not your hearts with pride. Christus non fulminans & tonans, 
Hier. ad Theop.  sed in praesepi vagiens, & tacens, in cruse salvavit humanum genus: CHRIST not thundering and lightning, but weeping and holding his peace saved mankind upon the cross.  
The Pope hath not learned this submiss style of Saint Paul: he comes not with his obsecramus, but with his Volumus & jubemus, we will and command: his roaring Bulls of excommunication are more frequent, than his humble bills of supplication: and thundering Preachers now adays, are more applauded, then loving and beseeching Preachers. 
Ambr. Offic. lib. 2. c. 7.  Moses cum Deo constanter, cum hominibus humiliter loquebatur; Moses spoke with God constantly, with men humbly: So let us do that sit in Moses chair.  
Then there follows a description of the parties beseeching.  
1. In general, being such a one. The vulgar hath it, thou being such a one, referring it to PHILEMON: thou being an old man as I am: but not a prisoner, as he was: than it should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
It must needs have reference to the party beseeching: though Cor. à lapide would feign salve it up with a far fetched hebraism, which is good for none, but his Romish Ladies. Cajetan & Catharinus correct it; meliùs, cum sim talis. Better, I being such an one.  
I being such a one. Which may be understood for greatness and for littleness. Then he describes himself more particularly.  
1. à nomine. 2. ab aetate. 3. ab afflictione. 4. à religione. 
Iust. Mart. Ad orthod.   
1. For his name, Paul: Patrum pater, doctor orbis, the Father of fathers, the teacher of the world: which laboured more than they all, and was wrapped up into the third heaven above them all: or, I Paul, Paulus, little, of small estimation: and it is for little men to request.  
2. For his age: aged. He was a young man, 
Act. 7.58.  when Stephen was stoned: but he lived till he was an old man.  
When he wrote this Epistle, he was above 55. years old. 
Cajet.  And old men are to be reverenced. 1. Propter ipsam aetatem, for their very age; because they draw nearest to the Ancient of days: whereupon GOD gave a charge, thou shalt rise up before the hoar head, 
Leu. 19.32.  and honour the person of the old man. The Lacedæmonians did greatly reverence them: being at Athens, when they saw an old man coming upon the stage, they rose up and bowed to him: So did not the Athenians. They had more learning, but the Lacedæmonians more civility.  
2. Propter prudentiam, for their wisdom: in that respect old men have been of the counsel in all ages, with all nations. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Sometime à senioribus, because it consisted of old men.  
3. Propter experientiam, for their experience, which makes them more cautelous and circumspect: whereas young men are rash and inconsiderate.  
4. Propter pietatem, for their piety: if they be good old men indeed, as Saint Paul was. Age is a Crown of glory, 
Prov. 16.31.  when it is found in the way of righteousness.  
3. He is described by his affliction, a prisoner: and it were pity to add to the grief of a prisoner, by denying his request.  
4. By his religion: not the devil's prisoner, but CHRIST'S: and he is to be regarded, especially by a Christian, and so worthy a Christian as Philemon was.  
In these two verses there be six motives to win philemon's love. 
Gorran.   

1. Aspectus authoritatis, the sight of his authority, Ver. 8.  
2. Effectus charitatis, the effect of his love: for love's sake.  
3. Affatus humilitatis, his humble speaking, I beseech thee.  
4. Gravitas Senectutis, the gravity of his old age: the aged.  
5. Captivitas carceris, the bondage of the prison, a prisoner.  
6. Captivitatis causa, the cause of that imprisonment and bondage, the prisoner of JESUS CHRIST. All these are as Lawyers at the Bar, to plead for Onesimus.    

VERSE 10.  
We have had the manner of the supplication: now to the matter of it: which is Onesimus, that he may be received into favour. Which is 1. Pressed. 2. Iterated. 20. It is pressed by four principal arguments.  

1. Ex parte Onesimi, on the part of Onesimus himself. 10, 11. Verses.  
2. Ex parte Pauli, on Paul's part, Verse 12.13.  
3. Ex parte Dei, Verse 15.16, 17. on God's part, who had so disposed of it in his providence.  
4. Ex parte debiti, on the behalf of the debt, whereof Paul promises satisfaction, Verse 18, etc.   
On the part of Onesimus there be two motives.  

1. Is, Spiritualis generatio, the spiritual begetting of him, Verse 10.  
2. Is, Vitae mutatio, the happy change that is in him, Verse 11.   
I beseech thee: he repeats the word again.  
Not for thy servant, but for my Son.  
What Son? Not Adoptatus, but Genitus; not adopted, but begotten. Where? Not in a pulpit in the Church, but in a prison, where I am in bonds. Saint Paul then was Onesimus his father: not natural, but spiritual: and we are more beholden to our Spiritual, then to our natural fathers.  
1. They beget us of a woman: these of the Church, which is the spouse of CHRIST.  
2. They beget us of mortal seed, therefore we die: these of the immortal seed of the word of GOD, whereby we live for ever.  
3. They beget us to a temporal life: these to an eternal.  
4. They to the miseries of the world: these to the joys of the world to come. Therefore let us love them, let us have them in singular love for their works sake. As Alexander professed, he was more beholden to Aristotle, than Philip: the one gave him esse, being, the other his benè esse, his well being. Yet this is little considered of.  
On the other side, our spiritual children should be as dear, yea dearer to us, 
Amb. Offic. lib. 1. c. 7.  than our natural: non minùs vos diligo, quos in Evangelio genui, quam si ex conjugio suscepissem; I love you no less, whom I have begotten by the Gospel, then if I had begotten you in marriage. 1. The love of grace must be more vehement than the love of nature. 2. Our natural children are to abide with us but for a time: those for ever.  

In hunc locum.  The place where he begat him, is not to be pretermitted: in his bonds: which Hierom wonders at: tenetur in carcere, vinculis stringitur; squalore corporis, charorum separatione, paenalibus tenebris coarctatur: he is kept in prison, bound in chains, he is molested with unsavoury smells, yea even with the ill usage of his own body, with separation from friends, with the darkness of the prisons: yet now he preaches, now he labours to convert souls to Christ. Paul and Silas begat the Gaoler in prison. CHRIST begat the thief on the Cross, in the midst of all his pains. And shall not we that beat liberty, strive to win many unto CHRIST, that we may say with the Prophet, Here am I, and the Children that thou hast given me?  
But when did he beget this son of his? when he was Paul the aged: Ideoque tenerrimè diligebatur, says Lyra, he was the more tenderly beloved of him. Israel loved joseph above all his sons: 
Gen. 37.3.  why? Because he begat him in his old age. So did Saint Paul Onesimus. What was Onesimus whom Paul begat? A servant, a fugitive, and a thief too: yet Saint Paul disdained not to preach to him. God hath his chosen among all: among harlots, as Rahab: among Publicans, as Zacheus: among the Pharisees, as Nicodemus: among Persecutors, as Paul: among thiefs, as the young man whom St. john recalled: among poor distressed servants, 
Eus.  as Onesimus: therefore let us preach to all.  
The other thing on the part of Onesimus, is his happy change. Where is to be considered. 1. What he was. 2. What he is: he was to thee unprofitable, in being unfaithful in thy service, in purloining from thee: but now is profitable to thee, and me: to thee; pro te orando, by praying for thee: to me; mihi ministrando, 
Carthus.  in ministering unto me.  
There must be an alteration in us all. Such were some of you: 
1 Cor. 6.9.11.  but ye are washed, but ye are sanctified. I was a blasphemer, 
1 Tim. 1.13.  I was a persecutor; but I am not so now: we must all shoot at that Butt. Onesimus was unprofitable: but he became profitable. Ye know the doom of the unprofitable servant: Bind him hand and foot, and cast him into outer darkness. 
Mat. 25.30.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Tertullian are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: they must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, profitable: profitable Bees, not unprofitable drones, telluris inutile pondus: a company of Lubbers that are good for nothing.  
Saint Paul doth not commend Onesimus for being profitable to himself; but to him and Philemon: He that is not good for himself, is good for no body: there our goodness must begin, but it must not stay there: do good to all; so be profitable to all. 
Gal. 6.14.   
Saint Paul here rhetorically and piously descants on the name of Onesimus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is utilis. Profitable before he was Onesimus by antiphrasis: as lucus, quia minimè lucet, a wood, à lucendo, because there is no light in it: now he is the right Onesimus. The Scripture is eloquent: Prophetarum, ac Apostolorum scriptis, 
Aug. de Deit. Christ. lib. 4. cap. 6.  non solùm nihil sapientius, verum etiam nihil eloquentius mihi videri potest: they did not sequi eloquentiam, sed eloquentia secuta est eos; not follow after eloquence, but eloquence followed after them. Saint Paul in that place where he says he speaks like a fool, quam sapienter dicit? 
2 Cor. 11.22.26.  quam eleganter? How wisely? nay, how elegantly doth he speak? He that marks the Scripture diligently, says Saint Chrysostome, will neither desire the smooth style of Isocrates, nor the swelling style of Demosthenes, nor the grave style of Thucydides, nor the high style of Plato.  

Ambr. Exhor. ad virg..  If we have good names, we should be answerable unto them: There were two Martyrs: the one Vitalis; the other Agricola: both suitable to their names. Vitalis showed, that he contemned hanc vitam this life, and sought a better: Agricola sowed the seed of a spiritual life here, that he might reap eternal hereafter. Basils' Mother was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 membrum: 
Naz. in Basil. magnum.  not only for the elegant proportion of her body, but chiefly for the elegancy of her manners. 
Epist. ad Hier.  St. Aug. commends one Profuturus to Hierom, whom he hoped by both their endeavours verè fore profuturum, to be profuturus indeed. Saint Hierom finds fault with Bonasus, because he presumed too much on his name. 
Hier. Bonaso.  An ideo tibi bellus videris, quia justo vocaris nomine? Dost thou think, that thou art a fine man, because thou hast a fine name? As if they be not called Parcaes, quia minimè parcunt. The former part of Onesimus life was contrary to his name: the latter part was correspondent to it. Onesiphorus for whom Saint Paul prays, 
2 Tim. 1.16.  hath a name not much different from Onesimus: he according to his name brought great profit to Saint Paul and all the Saints: as Onesimus did after his conversion: if we have good names, let us verify them by our good lives.   

VERSE 12.  
THe second Plea is ex parte Pauli. Who is singularly well affected to Onesimus: he testifies his love to him. 1. By sending him. 2. By suing for him. 3. By unfolding the cause of his sending. Negatiuè, Verse 13. Affirmatiuè, Verse 14.  
Not as if he had sent him before: but having run away from PHILEMON he sends him to him again: though he could hardly have spared him. It seems it was not well done of him, for Deut. 23.15. Thou shalt not deliver the servant to his Master, which is escaped from his Master unto thee. We must not deliver him hero irato, to his Master, when he is angry, in a rage and fury: but we may deliver him hero placato, to his Master pacified, as Saint Paul here doth: for he had his wrath allayed with many sweet arguments.  
Religion doth not overthrow polity; evert the degrees of superiority and inferiority, that be among men.  
In CHRIST there is neither bond nor free, Male nor Female; we are all one in CHRIST JESUS. 
Gal. 3.28.  True indeed, we are all one in Christo, but not in mundo: in CHRIST, but not in the world. CHRIST hath died indifferently for all: 
Aug.  for servants as well as for Masters: yet the degrees that be in the world must be retained and acknowledged to the end of the world.  
Master's must have a Sovereignty over their servants, and servants must subject themselves to their Masters. The Angel said to Hagar being run away from Sarah her Mistress, 
Gen. 16.9.  return to thy dame and humble thyself under her hands. Saint Paul here sends Onesimus to Philemon again.  
But how doth he send him? Not with a passport from Constable to Constable: but with a letter of commendation, and with a request to entertain him. I have sent him something unwillingly, because I had so good use of him: thou therefore receive him, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, receive him unto: to thy house, grace, favour and mercy: pardon all that is past, all the wrongs he hath done to thee, raze them for ever out of the book of thy remembrance: receive him into the lap of thy love.  
There must be a reconciliation between Christians: 
Colos. 3.12.  all offences must be buried. As the elect of God put on tender mercies, forbearing one another, forgiving one another, as GOD in CHRIST hath forgiven us.  
1. GOD offers reconciliation to us. If a man put away his Wife, and she become another man's, shall he return again to her? 
jer. 3.1.  thou hast played the harlot with many lovers: yet turn again to me saith the LORD. And shall we be so hard hearted, as not to be reconciled one to another? Let us be merciful, as our heavenly Father is merciful.  
2. All we do is abominable in the sight of GOD without it. If thou bring thy gift to the Altar, and there remember'st that thy brother hath aught against thee, thou shouldest have done it before: yet better late than never: Lay down thy offering: not upon the Altar, but before the Altar: First be reconciled to thy brother, then come and offer thy gift: first seek the kingdom of God. GOD should be first served, yet he will have his own service to stay, till thou be'st reconciled to thy brother. 
1 Cor. 13.1.  If I speak with the tongues of men and Angels, if I come to Church, hear never so many Sermons, receive never so many Communions, talk never so gloriously of Religion, and dwell in hatred, be not reconciled; I am as a sounding brass and as a tinkling Cymbal.  
3. We can have no assurance of our reconciliation to God without it, Matth. 18. ult. As the King dealt with his servant: So God will cast you into the prison of hell for ever. This should make us all to quake.  
4. We have no certainty of our lives. This night may our souls be taken from us. jovinian the Emperor supped plentifully, went to bed merrily: yet was taken up dead in the morning. And if death take us before we take one another by the hand, as a token of hearty reconciliation; what shall become of us? 
Eph. 4. 2●.  We should not suffer the Sun to go down on our wrath.  
johannes Eleemosynarius Archbishop of Alexandria, being angry in the day with Nicetus a Senator, towards night sends this message to him: Sol est in occasu, vir maximè honorande, My honourable brother, the Sun is a setting: let there be a setting of our anger too: if we do it not within the compass of a day and a night, yet let us do it within the compass of our lives; let not our anger be like the fire of the Temple, 
jon. 4.7.  that went not out day nor night. Let us not say with jonah, I do well to be angry to the death: let our anger be aculeus apis, not aculeus serpentis, the sting of a Bee that is soon gone, not the sting of a Serpent, that tarries long, and it may be proves lethal. Let us receive one another in all brotherly love and kindness, as Saint Paul entreateth PHILEMON to receive Onesimus.  
But who is Onesimus, that PHILEMON should receive him?  
Paul's own bowels: he doth not say, my own eyes: though they be precious to us: and we use to term our dear friends Ocelli mei: not my own hands, which minister to my necessities: my own feet which carry me from place to place: but my own bowels, our internal and vital parts: the lungs, the liver, especially the heart the seat of love and affection. Whom I do most tenderly affect: 
Catarrh.  teneritudinem rarissimi amoris declarat, he points out hereby the tenderness of a most rare love. 
Phil. 1.8.  As Saint Paul says of the Philippians, I desire you all in the bowels of JESUS CHRIST. 1. In an hearty love in CHRIST JESUS. One Christian should be exceeding dear to another.  

Col. 3.12.  1. It is a token of election. As the elect of God, put on the bowels of mercy. Without these bowels, no assurance of salvation.  
2. The affinity between Christians require it. We have one Father, which is GOD: one Mother, the Church: we are of one house, the household of faith: one Elder brother, which is JESUS CHRIST: one inheritance, the kingdom of heaven.  
3. We are all bought with one and the same dear price, the invaluable blood of CHRIST: therefore we should be dear one to another.  
3. Every one is tender over his bowels: our brethren are our bowels: he that toucheth them toucheth our own bowels. Oh that we did so esteem and commiserate one another! When the child was to be divided by Salomon's sword, 
1 Reg. 3.26.  the bowels of the true mother yerned within her: So should our bowels do, if we see any hurt towards our brethren.   

VERSE 13.  
IN the next place, he unfolds the reason of his sending. 1. Negatiuè: not as if he had not been useful to him. In that respect he would willingly have retained him still, that he might have ministered to him in the bonds of the Gospel.  
There be the bonds of impiety; such were Zedekiah his bonds: and there be the bonds of piety; Such were St. Paul's bonds, not for any sin of his, but for the Gospel: which were famous throughout all the judgement hall, and in all other places. 
Phil. 1.13.   
That in thy stead he might do it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for thee: in this he supplies thy room, and discharges thy office.  
The Gospel is the common cause, that concerns us all: if any suffer for it, we are all bound from the highest to the lowest to assist them with our purses, our prayers, and personal presence too, if conveniently it may be: yea though we be never so great personages. 
1 Reg. 18.13.  It is like that obadiah himself hid the Prophets in Caves from the rage of jesabel, though peradventure he might send the bread and water by his servants. 
joh. 13.  Our SAVIOUR himself washed his Disciples feet. Saint Cyprian writes to the Priests and Deacons, 
L. 3. Epist. 6.  to provide all things necessary for them that were in prison, wishing that he himself were present with them, Promptus & lubens, readily and willingly he would perform Cuncta dilectionis obsequia, all obsequious duties of love unto them. 
Socr. l. 5. c. 17  Helena the mother of Constantine being at Jerusalem served in meat herself to the Virgins that were there, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Placilla the Wife of Theodosius the Emperor in propria persona pauperibus ministravit, 
Theod. l. 5. c. 18.  ministered to the poor in her own person: and PHILEMON himself should have ministered unto Saint Paul. The Angels minister to us, yea when we be in prison, as to Saint Peter: and shall we scorn be we never so wealthy, worshipful, honourable, 
Acts 12.  to minister to them that be in bonds for the Gospel? Let us count it an honour to us. In ministering to them, we minister to CHRIST, and he will reward it at the latter day. Mistake me not, 
Mat. 25.36.  I plead not for them that are buffeted for their faults; nor do I reckon them to be in bonds for the Gospel, who worthily suffer for their folly.   

VERSE 14.  
WE have had the negative cause of his sending: not because Saint Paul had no use of him, but because he would not keep him without his good will: without thy mind, thy sentence, thy judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, would I do nothing. In hoc negotio, in this business otherwise: in every thing he would not tie himself to philemon's mind. Servants must not be detained without their Master's liking. Eustathius Bishop of Armenia was deposed from his bishopric, quia servos praetextu pietatis heris abstulerat: because under a colour of piety he had taken servants from their Masters. 
Socr. l. 2. c. 43.  Therefore the Papists themselves will not permit servants to take upon them a religious course of life, to vow chastity, 
Aquin. 2.2. 〈◊〉 189. art. 5. conclus. art. 6. resp. ad. 2. arg. Bel. de Monach. l. 2. c. 36.  without the consent of their masters: yet children may invitis parentibus, whether their parents will or no, so as they be of age, a man 14. a woman 12. and that their Parents need not their help. A strange thing that servants may not, but Children may. But servants may not. Bellar. Reason is without reason, because Masters have power and authority over their servants: as if Parents had not as great over their children; and as if Parents might be less regarded, than Masters: this is well, that servants may not enter into a Monastery without their Master's consent: but if they be in, who shall bring them out again? Their Masters may send an hundred times for them, 
Reg. Fus. interrog. 11.  and go without them. Yet Basil sets it down as a constitution, that after they have been admonished and made better, remittendi sunt ad dominos, they are to be sent back to their masters again.  
In hoc Paulus imitandus, qui Onesimum Philemoni remisit. In this Paul must be followed, who sent back Onesimus to Philemon again. We may not keep an horse or a Cow without the will of the owner, and shall we keep back servants without the good will of their Masters?  
Why would he not do it without his mind? That thy good: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for good doing. Therefore it is well translated benefit; as Rom. 5.7. for a just man some will dare to dye, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for a beneficial man.  
Not simply of necessity, but with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tanquam: as it were of necessity: if he had detained him to wait upon him without his knowledge; therefore he thought good to acquaint him with it.  
It is a received axiom: quod ex necessitate bonumest, non est bonum; that which is good of necessity, is not good; yet it is to be understood the necessitate coacta, of a coacted necessity, not of a voluntary.  
God is necessarily good: yet willingly good. Death comes necessarily upon all; yet some die willingly. I desire to be dissolved and to be with CHRIST: but the good which is done upon a constrained necessity, looseth the name of good: patience perforce is no patience. A willing mind in a good action is all in all. If Solomon had not willingly built the Temple, it had not been pleasing to God: if the Centurion had not willingly set up the Synagogue, God would not have respected it: if the Woman of Shunen had not willingly entertained the Prophet, it had been no good work in the sight of God: if Dorcas had not made the Coats willingly, they had not been acceptable unto God.  
We must distinguish inter fructum & datum, between the fruit and the gift. 
Aug. Confess. l. 13. c. 26.  Datum is that which is given, money, meat, raiment: fructus is bona & recta voluntas datoris, the fruit is the good and upright meaning of the giver. Si panem dederis tristis, & panem & meritum perdidisti, if thou givest thy bread with an heavy heart, thou hast lost thy bread, and thy reward too.  
Affectus tuus imponit nomen operi tuo, thy affection gives a denomination to thy work: 
Ambr. Off. l. c. 30.  quomodo à te proficiscitur, sic aestimatur. Look with what affection it proceeds from thee, such estimation hath it with God.  
GOD loves a willing and cheerful giver: Whosoever is of a willing heart, 
Exod. 35.5.  let him bring his offering to the Lord, gold, silver, brass, etc. 
2 Cor. 8.12. Col. 3.23.  If there be first a willing mind, it is accepted, be it great or small: Whatsoever ye do, do it heartily: come to Church heartily, hear Sermons heartily, receive the Sacraments heartily, pay the Minister his due heartily, give to the poor heartily. In the building of the Temple it is said, the heart of the people was with the work: 
Nehem. 4.6.  Let our hearts be with all that we do: We cannot abide a servant, that does our work grudgingly; and do ye think God will accept of grudged service?   

VERSE 15.  
THe third plea is ex parte Dei, on God's part. The wise God in his unsearchable providence hath turned his running away to good. Therefore forgive and forget it. Here is, 

1. A narration of God's providence in disposing of his flight.  
2. An application of it to Philemon.  
3. A conclusion inferred upon it, to receive him, Verse 17.   GOD'S providence in this action is set down, 

1. Quasi dubitatiuè, something doubtfully, perhaps.  
2. Charitatiuè, charitably; he calls it not a running away, but a departing.  
3. Temporariè, temporally, for a time, for a season.    
He useth this particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for two causes. 1. because God's judgements in themselves are hid in secret, 
Hierom.  and it is temerity pro certo pronunciare, quod dubium est; to pronounce that for a certainty, which to us is uncertain. 2. He would not peremptorily avouch i●, for animating servants to do the like. While it lay hid in God's secret counsel, it was doubtful; being revealed, the event showeth evidently, that God hath ordained it for singular good, for Onesimus, Paul and PHILEMON too.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for this cause: therefore he went away, that he might be brought into the right way. God is not author, but ordinator peccati, the author, but orderer of sin. He brings light out of darkness and good out of evil. Ioseph's brethren intended his utter extirpation when they sold him into Egypt: yet God made that the corroboration of his Church. God sent me before for your preservation. 
Gen. 45.5.  Onesimus meant nothing less by running away from his master, then to become a Christian, and a Preacher: yet so it fell out by the admirable dispose of God Almighty. This is Saint Hieromes Logic; If Onesimus had not fled from his master, he had not gone to Saint Paul being in prison at Rome: If he had not gone to Saint Paul, he had not received faith in CHRIST. If he had not had faith in CHRIST, he had not been Saint Paul's son, nor sent into the work of the Gospel or Ministry. Therefore we may conclude by degrees, that he was made a Minister of the Gospel, because he fled from his Master. It is received by antiquity, that he was advanced to the function of the Ministry; 
Hier. Ep. 62.  yet this must be no encouragement unto sin. A wise Physician so tempers poison, that he makes a sovereign medicine of it: wilt thou therefore drink poison? God can make the sickness of the body the health of the soul: wilt thou therefore be sick? God can turn our sins to good: 
1 Io. 2.1.  shall we therefore sin? God forbid; these things write I unto you that ye sin not. The crucifying of CHRIST was the salvation of the world: Shall we therefore crucify CHRIST? All work for the best, to them that love God: sickness, 
Rom. 8.28.  poverty, death: This is the goodness of God, not the proper effect of them.  
Ioseph's imprisonment, proved Ioseph's advancement: Wilt thou therefore desire to be in prison? The banishment of Hester was her preferment; wilt thou therefore desire to be banished? Saint Augustine's going out of his way, was the saving of his life: for if he had kept his way, he had fallen into the hands of the Circumcelliones his deadly enemies: Wilt thou therefore wish to go out of thy way as thou art travelling?  
God turns sin to good, which is a deviation from the Law of God; shall we therefore sin? The proper fruit of sin is death, yea death everlasting. It is by accident, through God's mercy, if any good come of it: therefore let it be carefully abandoned by us all.  

Chrys.  He does not say, perhaps he therefore ran away: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he uses a word of better report: he departed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was separated from thee, by the permissive hand of God's providence. After that men have repent of their sins, we must not aggravate, but in some measure extenuate them. Not Noah's drunkenness; 
1 Reg. 15.5.  but Noah's unadvised drinking: Not David's adultery with Vriah's wife, but the matter of Vriah. Not Peter's apostasy, but Peter's denial. Not Onesimus running away, but departing. Before they be humbled, we must be as Trumpeters to waken them out of their sins: 
Isai. 58.1. 1 Thes. 2.7.  Lift up thy voice as a trumpet: After that we must be as Nurses to cherish them: before Corazives; after lenitives: before, we must come with the Law as a Schoolmaster to whip them; after, with the Gospel to comfort them: before we must be Bonerges, 
2 Cor. 2.5.  the sons of thunder: after Barnabasses the sons of consolation.  
But for how long did he depart? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for an hour. It is the last hour. Our whole life is but an hour, in respect of eternity: The whole race of our life, is but the running of an hourglass, and a short hourglass too, a span long. There was a woman that had an issue of blood twelve years; an other that was bowed by Satan eighteen years; a man diseased in his feet 38. years: all in comparison of eternity was but an hour. Endure with cheerfulness an hour's pain here, that thou mayest have eternal joy hereafter.  
Having made a narration of God's providence in his flight, he makes an application of it to Philemon. 1. Showing the end of it to be, that he might receive him with advantage. 2. Declaring the manner how he should receive him. Verse 16.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. à fugâ, from his flight. 2. à me, from me. 3. à Deo, from GOD. In all these respects, let him be welcome unto thee.  
But for how long? not for a season, as before, but for ever. Some interpret it for ever i. to serve thee for ever, so long as ye both shall live: alluding to that place; If the servant say thus, 
Exod. 21.5.  I love my Master, I will not go out free, than his Master shall bring him to the judges, set him to the post, bore his ear through with an awl, and he shall serve him for ever i. to the year of jubilee. So that he should serve Philemon for ever i. during life: that is not suitable to the place. 1. The opposition requires it should be taken for eternity. He departed for a while; but thou shalt receive him for ever. 2. In the Greek it is an Adjective, not an Adverbe, that thou shouldest receive him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternal: not only for a time in this world: but also to reign eternally with CHRIST, together with thyself, and the rest of his Saints, being now engrafted into CHRIST by faith, as thou art. This implies the resurrection of the body: for if Onesimus should not rise again, 
Ter. De resur. car.  he could not be eternal. Idoneus est reficere, qui fecit; he that made the body of nothing, can remake it, when it is consumed to nothing. The faithful are omnipotentes in CHRISTO, omnipotent in CHRIST. I can do all things by JESUS CHRIST that strengtheneth me: that is Luther's collection: and they be aeterni in CHRISTO, 
Phil. 4.13.  eternal in CHRIST. In CHRIST we shall all be made alive again, meet him in the air, be translated with him into the Kingdom of glory, and abide with him for ever. The wicked are eternal too: they in endless torments; the godly in endless joys, which neither eye hath seen, nor ear heard; nor can enter into the heart of man.   

VERSE 16.  
But how is he to receive him? not now, because an alteration is made in him now, as a Servant. He doth not speak it in contempt of servants. Dominus & servus diversa nomina: 
Aug.  sed homines & homines paria sunt nomina. Master and servant are divers names: 
In Psal. 124.  but men and men are equal names. Thou art a man, a weak man, a sinful man, as well as thy servant: therefore despise not thy servant. One may go to heaven as well out of the degree of a servant: as of a master. Let none of you suffer as a thief: there the name of thief is a contemptible name: 
1 Pet. 4.15.  so is not the name of a servant here: when as he says, not as a servant, non ut servum tantùm, not as a servant only. joseph esteemed Mary not as a Wife: but as a woman greatly honoured by God, to be the mother of him, that was both GOD and man: yet he esteemed her as his Wife. So here.  
What then? but above a servant. Why? a brother: and a brother is more than a servant. We are all brethren: maximè cum fides accedit media, 
Ambr.  qua omnem superbiam amputat, especially when faith conjoins us together, which is as a knife to cut off all pride. In CHRIST there is neither bond nor free, 
Gal. 3.28.  but we are all one in CHRIST JESUS. The Father and the Son are brethren: the Minister and the people are brethren, if they believe in Christ. So also the Master and the servant are brethren: we have one Father which is God; one mother, the Catholic Church: one elder brother, which is JESUS CHRIST; one inheritance, the kingdom of heaven: we are all brethren: and godly servants are to be used by their masters as brethren.  
Before, Paul called Onesimus his Son, Verse 10. Now his brother: in the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; in the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: in the one is manifested his natural affection; in the other his benevolence and equality.  
What brother? a beloved brother: beloved of all good Christians, but especially of Saint Paul, who was his Father, as well as his brother: upon that he infers he should be more beloved of PHILEMON, because he is tied to him with two bonds: to St. Paul but with one.  
The one in the flesh, the other in the LORD. Grace alone knit him to Saint Paul: grace and nature too to Philemon. By the flesh is meant Carnal affinity; by the LORD spiritual. Onesimus was Saint Paul's only in the Spirit: he is philemon's in the spirit and in the flesh too: they be near to us in the flesh, that be near in carnal and outward considerations; as man and wife: brethren, kinsfolk, country men, Townsmen, of one house or one family. 
Gen. 29.14.  Laban said to jacob, thou art my bone and my flesh: the fire warms them most that be nearest to it. GOD is more beneficial to the good Angels, then to men, because they be nearer to him then men: in nature, spirits, as he is: in quality, of greater holiness than men: in place, because they be with him in the Court of heaven. Our kindness, si caeteris paribus, if other things be correspondent, should extend itself more to them, that be nearest to us in the flesh. 
1 Io. 3.17.  He that hath this world's wealth, and sees his brother want: So he that hath this world's wealth, and sees them that be near to him in the flesh, especially if there be nearness in the spirit too: how dwelleth the love of God in him?  

Matth. 12.48.50.  Nevertheless the spiritual affinity is (in some regards) to be preferred before all. Who is my Father, my Mother, says Christ? he that doth the will of my Father in heaven, he is my Mother, brother, and Sisters.   

VERSE 17.  
THen he concludes the receiving of him, with a kind of adjuration. If thou hast me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in thy opinion and judgement: it is well translated, if thou count me: What? a partner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one of the same county together with thyself, of the same communion of Saints, of the same household of faith: he doth not say, if thou count me a Prelate, a ruler of the Church, but a partner: he is content to be unus ex illis, non supra illos, to be one of them, part and part like, not one above them. The Angels count us partners. I am thy fellow servant, 
Apoc. 19 10.  and one of thy brethren: CHRIST counts us partners, Heb. 2.14. and shall we disdain to call one another partners?  
There be partners in nature, so are we all: partakers of the same air, of the same water, of the fruits of the same earth, partakers of misery, and of death: there be partners in office, as Churchwardens, and Constables: they that answer for a child at the font are called partners.  
There be partners in grace; partakers of the divine nature, 
2 Pet. 1.4.  not of the substance, but of the qualities of it: partakers of one Christ, of one heaven. Such a partner did St. Paul desire to be accounted: and happy are they, that be in this partnership: He is very earnest with Philemon; as Lydia was with Paul and Silas. 
Acts 16.15.  If ye have judged me to be faithful to the Lord, come to my house: they durst not but count her faithful to the Lord: and Philemon durst not but count Saint Paul a partner. Now receive Onesimus, or exclude me out of thy partnership: he pressed sore upon him.  
But how should he receive him? As myself: as my own bowels. Thou wouldst receive me affectuosè & reverenter, with a loving affection and with reverence; so receive him. Papè! 
Oecumen.  quanta verbi dignitas! Good Lord, how doth he dignify Philemon by it? O admirable love! especially to a fugitive and a servant.   

VERSE 18.  
THe last argument to persuade the receiving of him, is ex parte debiti; concerning the debt, which he oweth, and wrong that he hath done to him: which he would have to be no hindrance to the business. Where, 

1. There is a concession of the wrong and debt.  
2. St. Paul's undertaking for the satisfaction of it, Verse 18.  
3. A confirmation or strengthening of the satisfaction.  
4. An amplification of the satisfaction, Verse 19    
Injured thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any thing: or owes thee, namely, aught.  
Wherein we have confitentem reum, he himself with tears hath acknowledged it to me. So that the particle (If) here is not nota dubitantis, but concedentis. At his departure, as fugitive servants are wont to do, he carried away with him a piece of Plate, or some other thing: if he have so done, as I know he hath, impute it to me: set it on my account, I will be countable for it and discharge all.  
Here first, we see that restitution must be made of wrong. Restituere (as Aquinas doth well define it) est aliquem iteratò in possessionem & dominium rei substituere. 
2 a. 2 ae. art. 20. quaest. 62.  Restitution is a constitution of a man in the right possession of the thing again.  
The wrongs whereof restitution is to be made, are bona animi, corporis, famae & fortunae: the goods of the mind, if we have heene the means of the distraction of any: the goods of the body, if we have wounded any: the goods of fame, if we have defamed any: the goods of fortune, as we call them, but indeed the blessings of God: this text leadeth us only to the latter. If we have wronged any this way, let us be careful to make restitution: non remittitur peccatum, 
Aug. Ep. 54.  nisi restituatur ablatum, sin is not remitted, unless the thing taken away be restored.  
1 It is God's precept: if the wicked have restored the pledge, and given again that which he hath robbed: 
Ezek. 33.15.  till restitution be made, he remains as a thief and robber.  

Mat. 27.3.  2 judas made restitution, he brought again the thirty pieces of silver: they are worse than judas that make no restitution.  
3 The thing remaining, unless it be restored, will ruinate thee and thy house too. The taking away of Naboths' Vineyard, was the overthrow of Ahab and his house.  

1 Sam. 12.3.  If we have so lived, that we may make samuel's challenge at our dying-day, whose Ass or Ox have I taken? to whom have I done wrong? It is a sweet thing, yet a rare thing; if our conscience tells us, we have wronged any, let us make satisfaction for the wrong.  
De quanto, how much is to be restored, we will not curiously dispute: at the least simplum, the same thing, if it be possible: if not, yet something equivalent thereunto, and according to the quantity of the wrong: if the party have sustained much wrong by a long detention of it, then duplum or triplum, as the Schoolmen speak. Zacheus offers a fourfold restitution: 
Luke 19.8.  the which he doth not by the way of supererogation, as Aquinas will have it: but in an extraordinary fervent zeal, for the demonstration of the efficacy of his conversion.  
The person, to whom restitution is to be made, is the party himself, if he be alive; or else his heirs: Et ubi non est haeres, ecclesia haeres, 
De vita Const. lib.  says Eusebius, where there is no heir, the Church is heir.  
But in any case, let restitution be made, and that with as great expedition as may be: 
Aquinas.  for nec per modicum tempus in peccato morandum, for there is no dwelling in sin, no not a small time. Lactantius affirms of the Romans, 
Lib. acephal.  si restitutionem facerent, ad casas & egestatem reverterentur, if they should make restitution, they must come to poor Cottages, instead of their magnificent Palaces. So would many, it is to be feared, if they made restitution of all wrongs, especially, to the poor Church, which hath been wronged in all Ages.  
2 Here it is apparent, that debts are to be paid. Rather than Philemon should be unpaid, Saint Paul will pay him: a matter of greater moment than we are aware of. 1. It must be preferred before our living and maintenance. When the Prophet had made a bountiful provision of Oil for the poor Widow, 
2 Reg. 4.7.  he gives her this charge; go sell the Oil, pay them thou art in debt unto; and live thou and thy children of the rest. We may not live, we, and our children, on that, which is another man's: that is an unlawful living, and God's blessing cannot be expected on it. 2. GOD will have his own worship to give place unto it; I will have mercy, not sacrifice. We may not sacrifice to GOD of that which is another man's. The Athenians came to Photion for money towards a solemn sacrifice; to whom he returned this answer: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It were a shame for me to give to you, and not to pay this man, (pointing out his creditor) that which I owe him. GOD will have thee to serve him with thine own, not with that which is other men's: yet small reckoning is made of it. We go a borrowing with Asahels' feet: a paying with Mephibosheths'. Augustus Caesar would needs buy the Senator's bed, that slept so securely, being so much in debt: he wondered how he could sleep: it never breaks our sleep: we take thought how to borrow; none to pay.   

VERSE 19  
HE gives him a bill of his hand for it. I Paul have written it with my own hand. Noverint universi per praesentes, me Paulum firmiter teneri & obligari, etc. Thou hast my word and my hand too: therefore doubt not of it. ay, but what is Saint Paul's word or his bond worth? he made many rich; yet he himself was poor: his wealth consisted in a cloak, a few books and parchments. Though his estate was not great: yet his credit was great. He could take up upon his bare word among well disposed Christians many hundred pounds.  
I will repay it. It is my own debt now, and I will see it discharged: we ought to be marvelous circumspect, before we give our word or bond for any. He is a fool in the judgement of wise Solomon, that does it rashly, he is worthy of no favour: take his garment that is surety for a stranger, take his bed from under him. 
Prov. 20.16.22, 26.  Before he was a free man, now he is a bondman: nay he is taken in the snare of his own mouth: he is as a bird in a snare. Let us look carefully before we leap. The best cast at dice, say some, 
6, 2.  is to cast them quite away: the best surety is, not to be surety for any: 
Prov. 11.15.  he that hateth suretyship, is sure: but if we be once in bonds, let us labour to unbind ourselves so soon as we can: as dear, to deliver ourselves out of the hands of the hunter, 
Prov. 6.5.  and as birds, out of the hand of the fowler.  
Regulus, though an heathen, stood to his word, to the death.  
If we did live as it becometh Christians, there should need no greater bond, than the word of a Christian. The saying is, by the word of a King: who would not take a King's word, so royal are they in their performances? CHRIST hath made us all Kings, to GOD his Father: therefore we should have a singular care of any of our bare words: though the witnesses dye, yet God that heard our word, lives for ever. But we are fallen into such an age, that many men's bonds are of no validity. Samson broke the coards: and some break the seals of green wax at their pleasure: they make no account of paper or parchment bonds, till they be cast into iron bonds. Some put their hands and seals to a writing, that make no conscience of the accomplishment of that, which they have written.  
They are content to go so far with Pilate, as to acknowledge their hand writing; what I have written, I have written: but they will not say, what I have written, I will perform.  
Saint Paul was of another mind; as he gave him his hand for the payment, so he gives him his heart and faithful promise to pay it: I will repay it.  
Then there follows a mitigation, not an abrogation of the debt.  
Albeit I do not say, quamvis veraciter dicere possem, says Carthusian, though I might truly say it, how thou owest to me a far greater matter than this, even thine own self also or beside.  
That which the Minister receives of us, is not a benevolence; but a debt: you are bound to pay it, for you owe it.  
But what is it that we owe to the Ministers and Preachers?  
1. Love, not a single, but a singular love, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an over-abundant, 
1 Thes. 5.13.  and overflowing love. Nebridius said of Saint Augustine, that he did nimium amare, and was nimium amatus: he loved too much, and the people loved him too much. Where is that nimium now, especially on the people's side?  
2. We owe them reverence. Herod reverenced john Baptist. Alexander honoured jaddus the high Priest, 
joseph.  to the admiration of all his followers. 
Epist. 26. de obitu Val. Epist. 27.  Gratian wrote letters to Saint Ambrose with his own hands. Valentin the elder called him father. Valentin the younger, though an Arrian, rose up to him in token of reverence, when he came into the Consistory.  
Cornelius gave too much respect to Saint Peter: we give too little to Saint Peter, and Saint Paul too.  
3. We owe them maintenance. Who goeth to warfare on his own cost? 
1 Cor. 9.6.  Who planteth a vineyard and eateth not of the fruit thereof? Who feedeth a flock, and eateth not of the milk thereof? yet many great cows in many parishes, that give little milk to the shepherds: nun vides arcam inanem praepositi tui? 
In Psalm 33. Epist. 155. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  says Saint Augustine, dost not see his chest empty that is over thee in the Lord? Saint Basil complains of want. Nazianzen says of himself, that he was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a little, and a poor shepherd: the like complaint may many painful Preachers take up in England.  
4. We owe them obedience. 
Hebr. 13.17. jos. 1.16.  Obey them that have the oversight of you, and submit yourselves. As the people said to josua, so must we say to the Preacher in the pulpit speaking to us in the name of God: all that thou commandest us we will do: and whithersoever thou sendest us, we will go: if they command us, to go out of the Church, we will do it: but if they command us to observe the orders of the Church, we will not do it: we will give them the hearing, but not the obeying: nay, we will hear at our leisure, and do at our pleasure.  
Wonderful is the debt we owe to the Ministers: wonderful is our negligence in paying of it: we owe them our goods. 
Gal. 6.6. Gal. 4.15. Rom. 16.4.  He that is taught in the word, make him that teacheth him, partaker of all his goods: we owe them our eyes: we owe them our lives. Priscilla and Aquila laid down their necks for Saint Paul. We owe them ourselves, as it is in this place: for we have the salvation of our souls and bodies from them. Instrumentally they be called Saviour's. In so doing, 
Obad. 21. 1 Tim. 4.16.  thou shalt save thyself and them that hear thee.   

VERSE 20.  
HAving used his Christian Rhetoric for the receiving of Onesimus, he shuts up that his suit and petition, first with a vehement obsecration in this Verse, then with a confident presumption in the next.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea, the Greek particle (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) answereth to the Hebrew Nah, or Annah, says Hieronymus. Est quoddam adverbium blandientis, 
Erasmus.  a flattering or fawning adverb, if we may so term it: est vox obtestantis, per eam adjurat Philemonem, thereby he doth insinuate himself into Philemon.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: alluding to the name of Onesimus, that signifies profitable, or pleasant: let me have joy of thee in receiving of him: if thou grant my request, thou joyest me at the very heart; if thou deny it, thou makest me a sorrowful man and without heart.  
The people ought so to carry themselves, that the Ministers may have joy of them; that they may watch over you with joy, 
Hebr. 13.17.  not with grief: for that is unprofitable even for you. Let us not grieve them by our notorious sins, by our malevolent tongues, smiting jeremy with the tongue: by an injurious detaining of their right from them. Let us add to their joy what we can, not to their grief. Yet some perverse and froward people deal with their Ministers, 
Gen. 26.35.  as Esau did with Isaac and Rebeccah, make them weary of their lives.  
Why? what joy? refresh my bowels in the Lord. Some think he calls Onesimus his bowels: he rather speaks of his own bowels. If thou receive him, thou shalt make my very bowels to leap in me for joy. So acceptable a thing will it be to me. We refresh the bowels of the Saints divers ways.  

1. By meat and drink. So did Cornelius.  
2. By clothing them. So did Dorcas.  
3. By comfortable words. So did Elkanah Hannah.  
4. By loving deeds. So PHILEMON refreshed Saint Paul, by a kind receiving of Onesimus at his request: Let us all refresh one another here, that we may all meet in the place of eternal refreshing hereafter.    

VERSE 21.  
THen he closes it up with an holy presumption. Trusting, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not in thy hearing, but in thy obeying, whereof I have had already comfortable experience: knowing that thou wilt not only do this, but a greater matter, if I shall request it of thee, more than I say. A good and a religious people will not only do that which the Preacher requires: but more too. 
Exod. 36.5.  Moses desired but so much as would serve for the tabernacle, 
2 Reg. 5.22.  yet the Israelites brought more. Gehazi in the name of Elisha (yet he abused his name) requested but one talon, Naaman gave him two.  
Saint Paul entreated the Corinthians to contribute to the poor Saints at Jerusalem to their ability: yet they gave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, above their power or ability: but it were well now adays, if the people would do so much as the Ministers require, though they did no more. We desire kind usage: no surplusage.   

VERSE 22.  
THe conclusion of the Epistle. Which hath three branches: An invitation in this Ver. A salutation, 23.24. A valediction. 25. In the invitation. 1. There is the substance of it. 2. The reason of it: the substance is this; but withal, preparing me a lodging. This makes for Onesimus, says Chrysostome, because St. Paul himself will come shortly, and then he shall see what is, and hath been the usage of him.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: together with other private matters, which I will not insist in: (make ready) to thy former favours add this also. A lodging. Such as strangers are wont to have. Saint Hierom is of opinion, that he would have him to prepare an house for him in the midst of the City, a large and a spacious house: because, especially after his imprisonment, a great number would flock to his preaching: yet it is very like that St. Paul means a lodging in his own house, because there he might be boldest, and because it was a religious and well ordered house. Saint Chrysostome collects from hence, that philemon's house was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Inn for all Saints. It might be so very well, as Gaius was St. Paul's host, and the host of the Church too. Howsoever, 
Cajet.  St. Paul would have him to prepare a lodging for him there: not as if he needed so great preparation; a little would content him, and his train should not be great: but he speaks it ad amplitudinem fiduciae, & majoris familiaritatis spem; for a declaration of the confidence he had in him, and a demonstration of the familiarity, that was between them: prepare me also a lodging.  
No doubt but when Philemon read this clause of the letter, he gave an echo in mind, saying, I will, Paul, with all my heart: thou shalt be exceeding welcome to men we should be all willing to receive CHRIST'S members, chiefly his Ministers, into our houses: our houses shall prosper the better for it. The Shunamitish woman got a Son to her great joy, by entertaining of Elisha. Za●heus gained by CHRIST'S coming to his house: by it he was made the Son of Abraham.  
We never read that Gaius had the less for keeping open house to the faithful.  
Ambrose that noble man, which kept Origen in his house, was the more beloved of God, and the more renowned in the world. Cassianus St. Ignatius his host hath his name by that propagated to ●ll posterity. If any Paul's come to us; 
Ad Mariam Cassabolitam.  let us do as Zacheus did, come down hastily, and receive them joyfully: and Christ will lodge you in his house at the latter day, Matth. 25.35.  
Then follows the reason of it, because I am in great hope to come to thee shortly. Philemon happily might reply; dost thou speak for a lodging, Paul? thou art lodged already, being in prison. ay, but says he, I trust to be dislodged of that shortly: which is illustrated by the instrumental, and the efficient cause: the instrumental is their prayer; the efficient, God's goodness in delivering him out of prison.  
Through your prayers: not say, through my prayers, but yours, in modesty ascribing more to theirs, then to his own. And indeed, the prayers of all religious persons avail much, if they be fervent. By the prayer of Moses the red Sea was divided: Water gushed out of an hard and stony rock: 
jac. 5.16.  by the prayer of josua the Sun stood still; till he had gotten the victory over his enemies: the prayer of the three children quenched the violence of the raging fire: the prayer of Daniel stopped the mouths of the Lions: the prayer of jonah brought him out of the Whale's belly; the prayers of the Church brought Saint Peter out of prison, and their prayers here bring Saint Paul out of prison. 
Euseb. l. 5. c. 5.  When Marcus Aurelius Verus, the Emperor, was in Germany, there was such a drought in the army, as that man and beast was like to perish: the legion called Melitina, afterwards julianea, being Christians, fell down on their knees in the open field, sent up a piercing prayer to heaven. Immediately there fell such abundance of rain, as made a gracious supply to the comfort of them all. 
De doctr. Christ. l. 1. initio.  Saint Augustine writes of a certain Barbarian servant, which was made a Christian, who never learned to read, yet by three days prayers obtained so much of God, that he could read the bible, to the admiration of those that were with him.  
This should encourage us all to pray for ourselves, and others too. Say on my mother, said Solomon to Bathshebah, I will not say thee nay. So God by the secret inspiration of the spirit speaks to us; say on my children, I will not say you nay: ascendit precatio; descendit miseratio.  

Aug.  We have had the instrumental cause: now to the efficient, which was God's grace and mercy. He doth not say, your prayers shall merit my delivery: but through your prayers I shall be given to you. In the Greek, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of God's free and undeserved goodness. Prayer is a sacrifice well pleasing and acceptable to God. I will lift up my hands as an evening sacrifice: yet it is not meritorious. 
Psal. 141.2.  When we have done all we can, prayed as attentively, as zealously as we can; we are unprofitable servants: and we had need to pray to God to forgive the weakness of our prayers.   

VERSE 23.  
THe second member of the conclusion is salutations sent to him from those which were with Saint Paul: of whom the one is a prisoner, the rest at liberty, 24.  
The prisoner is Epaphras. Hierom says it is an Hebrew name. Epaphras frugifer, 
In hunc locum.  of spharah, fructificare: and indeed he was full of the fruits of righteousness, by JESUS CHRIST. Why may it not be a Greek name, 
Col. 4.12.  he being a Grecian, one of Colosse? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, expono. He was a Preacher and good expositor of Scriptures, a faithful Minister of CHRIST.  
My fellow prisoner: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cuspide captus, taken with the spear, a captive in War. So these were taken by the spear of Satan, and Nero his bloody instrument. Before, 
Col. 1.7.  he called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his fellow servant: now his fellow prisoner, which is more: for all his fellow servants were not his fellow prisoners. Saint Paul gives him this as a more honourable title. It is a greater dignity to suffer for Christ, 
Phil. 1.29.  then simply to believe in CHRIST.  
It is no honour to be fellows in evil, as Simeon and Levi were brethren in cruelty: 
Gen. 49.5.  but in good and commendable things it is. My fellow-Iudge, my fellow-Bayliffe, my fellow-Alderman; especially, fellow-prisoner in CHRIST JESUS. To be Barabbas' fellow-prisoner is an ignominious thing: but to be S. Paul's fellow-prisoner is a glorious thing. Let us not be fellow-prisoners in the Devil, as Traitors, Thiefs, Murderers, jesuits: but if we be fellow-prisoners in CHRIST JESUS, let us rejoice in it, 
1 Pet. 4.16.  and glorify God on that behalf.  
Unto this may be applied the vulgar saying, Est aliquid socios habuisse doloris, It is a comfort to have a fellow-prisoner in a good cause. They may pray together: sing Psalms together: confer together: edify one another: comfort one another. jeremy was alone in the Dungeon, his sorrow was the greater. S. Paul hath a fellow with him in prison at Rome, his sorrow is the lesser.   

VERSE 24.  
THe other that be at liberty, are in number four. The first, is Marcus: john was his Christian name, Mark, 
Acts 12 25.  was his surname. Saint Hierome interprets Mark to be sublimis, High; of [Rum] elevare, To lift up: he was lifted up by GOD to the Sacred Office of the Ministry. There be three things that tend to his commendation. 1. His consanguinity with Barnabas, which was a Levite, a great benefactor to the Church, 
Acts 4.10.  Saint Paul's especial friend, and is entitled the Son of Consolation: he was his sitters Son. 2. Is the piety of his Mother; her name was Marie, in whose house the Saints were assembled, and prayed for Saint Peter, when he was in prison. 
Acts 12.12.  3. His own industry and forwardness in accompanying St. Paul and Barnabas, whose Minister he was: yet there is one thing that is a stain in this fair cloth: that is, his departing from Paul and Barnabas. He went not through with them in the work, 
Acts 13.13  left them in the plain field, and returned to Jerusalem: which was an occasion of a great falling out between these two worthy Men. Nevertheless, 
Acts 15 38.  by all probability he repented of it, and became a more painful labourer afterwards: for at this present he was of good reputation in the Church: else Saint Paul would not have set him in the forefront of his salutation.  
The second is Aristarchus. Mons operis amplioris, says Hierome. [Har] mons: & Magnaseh, opus: a Mountain of a more ample work: he was of Macedonia, and a Thessalonian: 
Acts 27.2. Col. 4.10.  he was Saint Paul's prison-fellow, when he wrote to the Colossians: but now at liberty.  
The third is Demas. Sileas says Hierome of [Dum] silere, he was dumb, and too much silent: or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 popularis: he was a popular Man, a man-pleaser: he loved the praise of men, more than the praise of God. Saint Paul sets a brand of infamy upon him, 
2 Tim. 4.10.  Demas hath forsaken me, and embraced the present World. But at this time he was in good account with Saint Paul: otherwise he would not have done him so much honour, as to place him before Luke. Dorotheus reports, he became an Idolatrous Priest; and Cajetan calls him an Apostate. But if this Epistle were written after the second to Timothy, as it hath the after place; then undoubtedly GOD gave him repentance, he returned to CHRIST and to Saint Paul again. 
Ad Mariam Cassabolitam.  Insomuch, as Ignatius reports, that he was afterwards Bishop of Magnesia. Howsoever that caveat may be profitable for all: Let him, that thinketh he standeth, take heed lest he fall. 
Apoc. 9.1.  A great Star fell from heaven: the greatest of all may fall if GOD support them not with the hand of his Spirit. Therefore let us all have an eye to our standing.  
The fourth is Luke. Ipse consurgens: of [Luz] ipse [Kum] surgere. And indeed he rose to great estimation in the Church: he is low, ultimus; sed dignitate primus: the last in place, the first in dignity. 
Hier. procem. in Mat. Iguat. ad Eph. Rom. 2.16.  He was a Syrian by Nation, and of Antiochia; Saint Paul his Disciple: Hic est ille frater, cujus laus est in Evangelio; this is that brother whose praise is in the Gospel, throughout all the Churches, 2 Cor. 8.18. When Saint Paul says, according to my Gospel, he means, S. Luke's Gospel.  

Euseb. l. 3. c. 4.  He did Evangelizare calamo & lingua: he preached by his pen, in writing a Gospel, and the History of the Acts: they be both eloquently written. He preached also with his tongue, as Epiphan. recordeth, 
Anacephalaiosis lib. 2. c. 43.  in Dalmatia, Galatia, Italia, Macedonia. Nicephorus affirms, that he was an excellent painter, another Apelles: surely he painted out Christ in lively colours sundry kind of ways: this we are sure of, 
Col. 4.14.  he was a Physician, and greatly beloved too. Luke the beloved Physician, saluteth you: a Physician for the body and the soul too, 
l. 7. c. 32.  which is more than ordinary. Eusebius makes mention of one Theodotus a Bishop, that was both Medicus & Theologus, a Physician and a Divine too. Paul says of one of them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? who is sufficient for Divinity alone? he must needs be a rare man, that is sufficient for both.  
These be they that send commendations to him, whom he dignifies with this Title: my Fellowlabourers, or Fellow-workemen: Some in the calling of Christianity: some in the calling of the Ministry too. Both are works, both are labours. Nomen Christiani est nomen operis, says S. Augustine: and S. Paul says, he that desires the office of a Bishop, 
1 Tim. 3.1.  desires a worthy work.  
Here a common place of salutations doth not only salute us, but inviteth us unto it. In Greek, saluting is a kind of embracing; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because whom we salute we embrace with the arms of love: or at the least pretend it. In Latin, Salutare est salutem optare, to salute, is to wish health and prosperity to the parties whom we salute.  
The Anabaptists are not only unchristian, but uncivil also to condemn salutations. 
2 Reg. 4.29.  Indeed, Elisha willed his man, that if he met with any, he should not salute him: 
Luk. 10.4.  and CHRIST charges his Disciples to salute none by the way. 
judic. 6.12. Luk. 1.28.  Those were in matters of extraordinary importance, which required great expedition: otherwise we may, and aught to salute.  
Angels salute. The Lord is with thee thou valiant man, says he to Gideon: hail Mary freely beloved, says Gabriel to the Blessed Virgin.  
CHRIST would not have his Apostles to be so unmannerly, 
Luk. 10.12.  to go into an house, and not to salute it: he himself salutes after his resurrection: peace be unto you. Saul went forth to meet Samuel, 
Luk. 24.36. 1 Sam. 13.10.  and saluted him. Though Nabal was a churl and a fool too, yet David would not deal so foolishly with him, as not to salute him. 
1 Sam. 25.5.  Thus shall you say, for salutation. There is a sweet echo of salutations between Boaz and his reapers: the Lord be with you, says he: 
Ruth. 2.4. 1 Sam. 30.21  the Lord bless thee, say they. David saluted his soldiers. The greatest think no scorn to salute the meanest.  
I but whom must we salute? All. We must love all, pray for all, even for our very enemies. Now saluting is nothing else save an intimation of love, a kind of praying and well wishing: therefore we must salute all. I but Saint john gives us other counsel: 
joh. ep. 2. v. 10  If any come to you and bring not this doctrine, receive him not to house, neither bid him God speed: We must not vouchsafe him a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We must distinguish between gods enemies and our own: if they be notorious, open professed adversaries to CHRIST, as those were, we ought not to afford them a kind salutation: nay if an Angel from heaven should preach any other doctrine, 
Gal. 1.8.  we should hold him accursed. But if they be secret adversaries and unknown, it is not impiety to salute them. Some are so rigid that they will not salute a stranger, because they know not whereabout he goes.  
1. It is repugnant to charity. Love thinketh not evil: 
1 Cor. 13.5. v. 7.  it believeth all things. It is greater charity in things doubtful to believe the best, than the worst.  
2. As Aristotle, being reproved for giving an alms to a wicked man, answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Laert.  I had compassion of the man, not of his manners: so we salute the man, not his life; we bid the man, God speed, not his actions.  
But how are we to salute? 1. For the external manner, by word of mouth, or by writing. Saint Paul omits salutations in never a one of his Epistles: but in Rom. 16. he is most plentiful in them: So is Ignatius. 
Ad Mariam Cassabolitam.   
Commendations are requisite in our letters, if they be not made commendations, matters of course not greatly regarded.  
2. For the internal manner, we must salute sincerely, not hypocritically: it must be Saint Paul's hail, not judas his hail. Greet one another with an holy kiss. They must be holy, not unholy greetings. The end of salutations is, the preservation of love, 
Matth. 26.49 1 Cor. 16.20.  which by all good means had need to be maintained by Christians: and a demonstration of the respect we have one of another.   

VERSE 25.  
THe last branch of the conclusion is, a Valediction or farewell: he takes his leave with a short, yet a sweet prayer: where, 1. There is the substance of it, than the sealing of it. In the substance,  
1. Res optata, the thing wished or prayed for, which is grace, love, mercy, favour. Grace must be Alpha and Omega, the beginning and ending of every work. Saint Paul began with it, and he ends with it.  
2. Cujus sit gratia, whose grace it is: of our Lord jesus Christ which hath brought us into grace and love with God, who before were his enemies and out of grace: which hath graciously redeemed us from sin, death, hell and damnation; and hath opened to us the doors of the kingdom of heaven.  
3. Cui optatur, to whom it is wished: not to Philemon alone, but to all that were with him. Be with your spirit. Man consists of two parts, 
Hierom.  a soul and a body: here by a Synecdoche, melior pars pro toto, the better part is put for the whole: be with your spirit i. with you.  
The grace of CHRIST is to be preferred before the grace of all earthly Kings and Princes.  
1. Their grace is mutable: to day in grace, to morrow out of grace. As Haman was with Ahasucrus, and Belisarius with justinian. CHRIST is not mutable.  
2. They die: CHRIST lives for ever: CHRIST lives for ever: the grace of our Lord jesus Christ be with us all.  
Then he seals his prayer with, Amen. Nec Graecum est, nec Latinum, 
In joh. tract. 41.  says Aug. it is neither a Greek word, nor a Latin, but an Hebrew word: & mansit non interpretatum, and by the providence of God remains, in all tongues uninterpreted, ne vilesceret nudatum, lest haply being unfolded it should be less esteemed: as Hallelujah, Hosanna, etc.  
It is particula confirmantis, a particle of confirmation; as Saint Ambrose well observeth. 
In Psal. 40.  So be it. So be it. The Lord grant, it may be so. It must in a fervent zeal, be the shutting up of all our prayers. 
Nehem. 8.6.  It is doubled by the people; when Ezra praised the Lord, the great God, all the people answered, Amen, Amen, with lifting up their hands, 
Lam. 3.41.  and no doubt their heart too. As the Church says, we will lift up our hearts with our hands to God in the heavens. If the hand be lifted up without the heart, it is an hypocritical Amen, and unacceptable unto God.   
The end of this Commentary.   

A COMMENTARY UPON THE EPISTLE OF St PAUL to the Hebrews.  
FIRST, the inscription of the Epistle. Secondly, the substance of it. In the Inscription there are four 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 supplied.  
The thing written is an Epistle, that which is sent. If we cannot go to men, and speak to them by word of mouth, we may send a Letter to them, and speak to them by writing. The Author of this Epistle, at this time could not conveniently go to the jews, therefore he writeth to them.  
Secondly, who wrote it: there is great controversy about that: some, and those very learned and godly men, will not be persuaded, that this is S. Paul's Epistle.  
1 Because it wanteth S. Paul's hand and seal, 
2 Thes. 3.17.  The salutation of me Paul, with my own hands, this I write in all my Epistles. S. Paul is wont to put his name to all his Epistles; this hath not St. Paul's name, neither in the beginning nor in the ending; neither in the forehead, nor in the foot. Therefore it is none of S. Paul's.  
But that is easily answered. In wisdom, he concealed his name, Quia fuit Iudaeis exosum, etiam ad fidem conversis; if they had seen his name, they would have hurled away his Epistle, because they took him to be an enemy to the Law.  
2 They cannot be induced to think that S. Paul was the Penman of this Epistle, 
Heb. 2.3.  because he puts himself in the Catalogue of them that were the Apostles Scholars: whereas S. Paul is wont to stand upon his credit and reputation in that behalf; that he learned nothing of any man; that he was nothing inferior to the chief of the Apostles.  
But either he may speak that by way of rhetorical communication, usual with Orators and Divines too, to assume that to himself, which is proper to them to whom he speaketh, 1 Cor. 15.51. yet he did not think that he and the Corinthians should live till that change, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad nostrum tempus. So that for modesty sake he may include himself: that he speaks in the person of the believing jews, to whom the Gospel 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 affirm that he learned his doctrine from the Apostles, but that it was confirmed to him by the Apostles miracles: and so without any disparagement, it might be ratified by Saint Paul himself. But I think though it be not much material, it may be evinced by strong arguments to be written by Saint Paul himself.  
1. It is as clear as the noon day, that Saint Paul wrote to the Hebrews. 
2 Pet. 3.15.   

1 Pet. 1.1.  Saint Paul wrote to the same people that Saint Peter did, but Saint Peter wrote both his Epistles to the Hebrews. Ergo, St. 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 being reserved, or else this is the Epistle, which Saint Peter avoucheth he wrote to the Hebrews.  
2. The inscription in all Greek copies, save one, beareth the name of Paul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
3. The phrases used in this Epistle are cousin Germans to them that are in other of Saint Paul's Epistles: especially in those to the Rome Philip. and Coloss. Saint Paul hath in other of his Epistles 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 Greek Fathers with one voice acknowledge it to be Paul's. Clem. Alexand. Chrys. Theoph. Basil. Theodoret and the rest: yea and though the Latin Church for a time repelled this Epistle, yet the chiefest of the Latin Fathers, as Augustine, Hierome, Ambrose confess it to be Paul's. That of Athanasius is most famous: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— since the Gospel of CHRIST hath been published to the world, this hath been received for Paul's Epistle. So that, though the matter be not weighty, it seems most probable to be Saint Paul's. Whosoever was the pipe to convey it to us, the Holy Ghost, as appear by the heavenly doctrine contained in it, was the fountain 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 Greek by Luke, Barnabas or Clemens: but it seems that it was never written in Hebrew.  
If St. 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 allege the testimonies of the Old Testament out of the 70. interpreters: therefore undoubtedly he wrote in Greek, 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 Latin, but in the Greek tongue to them: because the Latin tongue was included within the compass of a few regions, and the Greek was understood 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 Greek, that all the world might reap benefit by it, as well as them.  
3. If he had written in Hebrew, it is not like the Church should have been deprived of the original fountain: By all probability it was written in the Greek tongue.  
The last thing to be discussed is the persons to whom it was written.  
The name of Hebrews was more general than the name of jews, for that flowed from one tribe, the tribe of judah. Of judah they were called jews: but from whom had they the name of Hebrews? Many both old and new writers affirm, of Heber, that is mentioned, Gen. 10.21.  
Yet it seemeth not to be so.  
1. This title of these Hebrews is no where ascribed to Heber or his posterity, but it is often applied to Abram and his posterity.  
One told Abram the Hebrew; 
Gen. 14.13.39, 17.43, 32.  why hast thou brought this Hebrew to mock me, says Potiphars' Wife of joseph? It is an abomination to the Egyptians to eat with the Hebrews. Abram and his posterity are called Hebrews: we do not read that Heber and his progeny were. It comes rather from Abram, then from Heber.  
2. The jews boast often that they are Abraham's seed, never that they were Heber's seed. Abram was their father, not Heber.  
3. In their own 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 judah they were called judaei; so of Abram Hebraei: for Aleph is a guttural. Thus ye see of whom they had the name of Hebrews.  
To them was this Epistle written, and in them to us that be English men, and to all Christian people in the world: that which I say to you, says CHRIST, I say to all, watch: 
Mark. 13.37.  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 we are to learn. 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 kingdom, cap. 1.2. His prophecy, cap. 3.4. His priesthood, cap. 5. etc.  
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 applied in the next.  

CHAPTER 1.  
1. AN introduction is made into the deity of CHRIST. 2. A confirmation of it. 1. Simply, then comparatively. 1. For his person. 2. For his offices. An introduction is made by a comparison between them in the time of the law, and of the Gospel.  
A comparison is made between them in four respects wherein we excel 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 sundry times, divided into many parts: that is the nature of the Greek word. It was given them by piece meal, now a part, than a part. They had one part of it in Adam's time, another in Noah's: one in Abraham's, an other in Moses time: one in David's time, another in Ieremies, Isaiah's, and the rest of the Prophets. It was parceled out to them, as the capacity of the people in sundry times did require: but we have the doctrine of salvation at one lump propounded to us, in one whole and entire Sum. Thus God hath dealt more graciously and bountifully with us. They had one flower now, and another anon: we have all the flowers in God's garden sweetly smelling all at once in our nostrils. They had now a loaf and then a loaf: now a draught and then a draught of the Lords Wine: the whole Magazine of God Almighty is opened to us. Then how thankful ought we to be to God above them? And how careful should we be to enrich ourselves with these heavenly wares, that may freely enter the whole store-house of the Lord of hosts?  
2. For the manner: God delivered his will to them after divers manners; to Abraham by Angels, in the shape of men; to Moses in a bush and a cloud; to Samuel in a dream; to Ezekiel in visions: by the oracles and answers of the Priests, in a soft wind, as to Elias, by thunder, etc. To us he hath delivered his will in one manner, by the sweet and comfortable voice, by the powerful and majestical voice of his own Son: never man spoke as he, which taught in the streets of jerusalem and of judea in his own person, and after his resurrection and ascension, he sent his Apostles abroad, as his Legates and Deputies into all the world. This one manner, far surpassed all the manners, whereby God spoke to them. Those were dark and obscure; this plain: many of those were terrible to the hearers, insomuch, as they ran to Moses and desired that he might speak to them, not God, lest they died; this was a most mild and amiable manner; Come unto me all ye that are weary and heavy laden, etc. He stood with unfolded arms ready to embrace them; he spread forth his wings as a loving Hen, to gather all as chickens under them. We are to magnify God for this one manner whereby he now speaketh to us. Variety doth delight, yet it is not always the best. The World was in best case, when they had but one Tongue, Speech and Language. Variety of tongues in respect of the Original, was but a curse on mankind: and it is far better now with the Church, since Almighty God began to speak to us after one manner by his Son, than when he spoke after so divers manners under the Law. Therefore let us be thankful for it, and reverence the voice of his Son.  
3 For the time; he spoke to them in old time, in the first and eldest age of the world; he speaks to us in a new time, when all are made new by our Saviour CHRIST. It was said by them of old times, says CHRIST, Mat. 5.21.27. But I say to you, this new time wherein all things are made green, 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. Host 1.7. Psal. 63.11. Swear in him, 1. By him: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Yet there is a great emphasis in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: GOD spoke in them, moving their hearts and tongues, 2 Pet 1.21. The Prophecy came not in old time by the will of man, but holy men of GOD spoke as they were moved by the Holy Ghost, Mat. 10.20. It is not you that speak, but the spirit of your Father which speaketh in you: not in those alone that wrote, but in all from Adam, jer. 7.25. whereof some were of the blood-royal, as Isaiah. Some of the Priests, as jeremy. Some of the common people, as Amos. GOD spoke in them to the Fathers, not in the Patriarches alone, but in all. But our estate is far more excellent: he spoke 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 wisdom and knowledge was borrowed; Christ was wise of himself, clad with his own feathers; they mortal 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 Son, yea, the Lord and owner of the house. Therefore wonderfully hath God honoured us in the time of the Gospel, above them in the time of the Law. If a King should speak to us by one of his Privy Council, it is much: but if he speak to us by his son and heir apparent to the Crown, it is a greater dignity. The Prophets were of God's Council, as the Preachers be at this day: the jews were honoured, that God would speak to them, by them; but to us he hath spoken by his only Son, therefore our honour is the greater: 
Luk. 10.23, 24  we are set in an high chair 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 seen them. God give us grace to use our happiness to his glory and the salvation of us all.  
In this the Old and New Testament are equal; God is the Author of them both. God spoke by the Prophets then, and he speaketh now by his Ministers. The word of the Lord, the burden of the Lord, 
Acts 4.25. Luke 1.70.  thus saith the Lord. These were the preambles of all the Prophets. God spoke by the mouth of David; as he spoke by the mouth of all his Prophets. 
Mat. 10.20. 2 Cor. 5.20.  So God speaketh by the mouth of the Preachers at this present day: It is not you that speak, but the spirit of your Father which speaketh in you. We are the Ambassadors for Christ, as though God did beseech you by us. When we teach, God teacheth: when we exhort, God exhorteth: when we reprove sin, God reproveth sin. It makes no matter what the man be, that speaketh, so as he be the lawful Minister of Christ; God speaketh by the man, when the man speaketh God's word. When the Ambassador of the King of Denmark, of France, or any other Country, speaketh in the Court, the King speaketh whose person he doth represent: when my Lord Chief justice gives the charge at the Assizes, the King gives the charge, for he sustains the King's Person, and is a Commissioner for the King: so when the Preacher speaks in the Pulpit, when he in God's name gives a charge against pride, malice, etc. God himself speaks 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 speaks by him: and if thou despise him, thou despisest God that speaks in him.  

VERSE 2.  
WE have seen the estate of them in the time of the Law. Now let us take a view of our condition under the Gospel.  
Theirs were the first days; ours be the last. In those that were the first days, some new Doctrine was daily to be expected: but in these last days, GOD hath opened to us his whole counsel, there is no mint of any new Doctrine to be looked for; now nothing but the second coming 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 we have received in these last days, let him be accursed.  
2 In the last days there is greatest abundance of knowledge. In the last days I will pour out my Spirit on all flesh. 
Acts 2.  GOD then was sparing of his Spirit, he sent it down by drops: but now he pours it out upon the Church: they had the Moonlight, we have the Sun-light. Therefore if we be ignorant, our condemnation shall be the greater: as GOD knows, a number of ignorant persons are in this glorious light of the Gospel; yea, in those Towns where the Candle of God's Word hath shined brightly, these many years 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 do, we come with riven buckets, the water runs out by and by.  
3 These last days wherein we live, are the most dangerous: sin overfloweth with a full stream. 
2 Tim. 3.1.  In the last days perilous times shall come. Never did sin show herself with such a brazen face as it doth now: Men now stick not to set themselves against the Word of GOD itself, to call the authority of the Scripture in question, whether all things be true in it or not? To band themselves against the Preachers, if not openly, yet secretly, and to pull down, if possible, the Church itself: these be the last times wherein we live; GOD keep us in them by his holy Spirit.  
4 Seeing they be the last days, 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 go out of it? These are the last days 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 days, when they entered first into the farm of the world, they might be merry and jocund: we live in the last days, when we cannot have long to tarry in it, therefore let us not be glued and wedded to it: let us use this world as if we used it not, 
1 Cor. 7.31.  for the fashion of this world fadeth away in these last days: let us so live, that whensoever Christ comes to judgement, we may meet him joyfully in the Air, and be translated with him into his kingdom 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 Son,] Col. 2.9. For in him dwelleth all the fullness of the Godhead, bodily.  
The which Son, speaketh to us by his Ministers to the world's end: they had servants to speak to them, but God hath spoken to us by his Son; yet even his Son is little regarded. Many of the pharisees knew him to be the Son of God, this is the Heir, yet they said, come let us kill him. I am persuaded, if CHRIST were now alive, and preached many years together in this Town, yet there be some so maliciously set against the Word, and the preachers of it, that they could find in their hearts to kill him. He that heareth you, heareth me: and he that goeth about to kill them, goes about to kill CHRIST too: What a vile age do we live in?  
What manner of Son? not adopted, but natural:  
1 Heir. The Son is the Father's Heir: he hath a right and interest to all his Father's 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. john 16.15. joh. 17.10. Yet God his Father never dieth: He is Heir as God and Man, the King and Mediator of the Church, 
Mat. 28.18.  All power is given unto me in Heaven and Earth.  
God appointed Him, He did not intrude Himself: He was not appointed Heir, because being in time made, He deserved it by His holy life; as Photinus said, not only Heir in time, but with the Father, 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 Heir, by the Will and Testament of his Father, robs the Heir, and is guilty of theft: if we go about to take any thing away from CHRIST, we rob Him: our souls and bodies are Christ's, therefore let us not keep them away from Him, but consecreate them wholly to him.  

Rom. 8.17. Gal. 4.7.  2 We are Heirs by Him: the poorest man that believes in Christ, is an Heir, though he have scant a place to hide his head in, nor a good meal's meat all the week long. Christ Himself was Heir 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 Heirs to great Personages: the godly are Heirs, not of Men, but of God; not of transitory Lordships, or fading Kingdoms in this world, but of a Kingdom that cannot be shaken in the world to come: make much of them. If we see the Heir of a Noble man, we reverence him; especially if he be the King's Heir. Good Christians are the Heirs of the King of Kings, therefore have them in high price and estimation: but the world knows not these Heirs, therefore she makes no reckoning of them. If the King's Son should come to a town in a beggar's weed, no man would regard him: no more do they the heirs of God, because many of them do not flourish in pomp and honour, and wealth as others do: yet let not that discourage them; GOD knows them, the Angels know them, and account them their brethren, 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: he was a maker. The ages: the times themselves, which have been from the beginning. 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 inferior, but as an equal, a workman of equal power with the Father.  
1. The world is of Gods making: therefore it is to be highly esteemed of us.  
The Tabernacle was of Bezaleels making, that was furnished with all skill and wisdom, therefore the more regarded by the Israelites: the Temple was of Salomon's making, the wisest man that ever was, therefore in that respect more honoured by the jews.  
A picture of Apelles making would be in great request: The world is the glorious workmanship 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 situate on it: shall we pass through this famous frame, and superexcellent building of this world set up by God himself, and not wonder at the wisdom, power and goodness of God, that made it? We see what a goodly coat the earth hath: Solomon in all his royalty was not so clothed as it: we see the Sun in the firmament, the Moon, the Stars GOD Almighty his Candles, birds of the air, beasts of the field, fishes of the Sea, the admirable work of our own bodies; yet they do not make us almost to think of GOD. The Gentiles had no book but this to look upon, yet it left them without excuse. Let us all behold GOD, even in the creation of the world.  
2. Though the world be a worthy work, and that of GOD'S 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 down. The Disciples stood gazing on the Temple wondering at the workmanship of it; 
Matth. 24.  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 pass away with a noise, 
2 Pet. 3.12.  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 jerusalem that abideth for ever. This world is but an Inn, wherein we take up a night's lodging. If thou comest to an Inn, be it never so fair, wilt thou always continue there? Nay, thou wilt leave the Inn, and make haste to thy house, though it be nothing so beautiful as the Inn. Remember that this world is but an Inn, be it never so goodly a piece of work, hasten to that house, that is made without hands, eternal in the heavens. Plato said that the world had a beginning, but should have no ending, that is confuted by Aristotle his Scholar. If it had a beginning, it must have an end too, that cannot be avoided. Therefore he to make it eternal, would have it to be without both, wherein he bewrayed his ignorance of God and his word.  

Col. 1.16.  3. All things in the world were made by CHRIST: without him nothing was made: he is the first begotten of every creature, whether principalities or powers, etc. 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 glorify 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 maker, he fashioned thee in thy mother's belly, he put into thee the breath of life, in him thou livest, moovest and hast thy being: therefore thou art bound to do him all the service thou canst. Daniel reproved that great King, that he forgot the God in whose hand his breath consisted: we have all breath by God, yet we forget him. The Devil is our marrer and undoer, CHRIST is our maker; yet a number serve the Devil more than him. CHRIST made thy mouth, therefore praise him with it, rail not on him and his Ministers with that mouth which he made: he made thy eyes, therefore look up to heaven with them, look not on fair Women with them to lust after them. CHRIST made thy feet, therefore go not to the Alehouse with them, till thou be past wit and honesty too; but go to the house of God with them for the salvation of thy soul, etc.   

VERSE 3.  
THe former might seem by participation and similitude to be ascribed to Christians: we are the Sons of GOD and heirs of GOD: 
Matth. 5.14.  you are the light of the world, says CHRIST. Therefore here he ascendeth higher, showing that CHRIST is of the same nature and essence with GOD: as the brightness of the Sun is of the same essence with the Sun, and as the brightness proceedeth from the Sun; so Christ is of the same essence with the Father, and proceedeth from the Father, as the brightness from the Sun: he is lux de luce: and as we know the Sun by his brightness; so the Father by Christ.  
And the express image of his person. The former did show that CHRIST was of the same nature with the Father: but this, that he further resembleth the person of the Father; every Son is of the same nature and essence that his Father is of; but every Son is not like the person of his Father, in stature, countenance, voice, gesture, etc. Whereas there is nothing in the person of the father, but it is expressed in lively colours in CHRIST: not a painted form, but an engraven form. As if a man's picture were taken in brass or Wax; all the lineaments of his face, hands, and the rest of the parts of the body might evidently be seen in it: he that beholdeth the one, beholdeth the other, Col. 1.15. Io. 14.9. the eternity of the Godhead, his wisdom, power, justice and goodness may be seen in CHRIST. This is the third argument to prove the deity of CHRIST, and it is drawn from the identity of the divine essence: He, that is the brightness of God's glory, and engraven form of his person is GOD: but CHRIST is the brightness of GOD'S glory, and engraven form of his person. Ergo—  
He shows him in the fourth place to be God by the work 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, he beareth it up, else it would fall. Some say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruling all things. Yet the metaphor is significant, Christ beareth up all things in heaven and earth. There were two pillars that bear up the house, where Samson played, and the Philistines were assembled together: but Christ is the only pillar 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 bears up the world, and keepeth it up from falling. If it were not for him; the Sun, Moon, Stars, and all the host of heaven would fall to the ground: if it were not for him, the birds of the air, the fishes of the Sea, the beasts of the field would drop away in a moment: the earth would sink down under our feet, the Sea would overflow his banks and drown us all. Our Saviour Christ bears up all: in regard of their nature he beareth up the Devils themselves, and all his instruments in the world: he does not bear them out in their wickedness, but he 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 Son, 
Deut. 1.31. Isai. 46.3.  and taketh him up into his arms, so doth he those whom he hath adopted in Christ: Nay, as a mother beareth the infant, 
Deut. 32.11.  so doth he us; as an Eagle fluttereth about her young ones, so the Lord beareth us on his wings. This may be 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 Devils; yet the Lord jesus beareth us in his hands, and none can take us out of his hands.  
This should cause us all to stand in awe of him, to be afraid to displease him. Will any be so mad as to make holes in the ship that beareth them? Will any hew down the pillars that bear up the house? Shall a child scratch out the eyes of the nurse that beareth him? Our Saviour Christ bears us up all: therefore let us not like rebels fight against him by our sins: let us please him, all that we can, 
Acts 12.20.  by whom we are borne up. They of Tyre and Sydon sought Herod's favour, because their land was nourished by him: all men throughout the wide compass of the world are nourished by our Saviour Christ. The breath would quickly be out of the nostrils of us all, if it were not for him. Kings, Princes, noblemans, Gentlemen, Merchants, Clothiers, Rich and Poor 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 bear us up: then the rich man would never have died. It is Christ that upholdeth us all. Let us all therefore fear and reverence him: we especially that be his Ministers, of whom he hath such a fatherly care, being the watchman and keeper. Let us above all others glorify 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 work of redemption. He that hath purged us from our sins, is God. But Christ, etc.  
This is spoken of whole Christ: His humanity was the instrumental 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 Baptism sealing it up in our hearts, Ephes. 5.26. but by the blood of Christ Meritoriè, Acts 20.28. by the oblation of his own body, and the shedding of his own blood; not by an Angel, not by the co-operation of our merits with himself.  
Not of His own, for He knew no sin: but ours, that are bred, borne, and brought up in sin: of all our sins He hath not left one unpurged.  
Not by ourselves, nor by Angels. Here the sly and nice distinction of the jesuits is taken away, which they invented of late to make us believe, that by the Doctrine of Merits they derogate nothing from the glory of CHRIST. Indeed they say, that we may make satisfaction for sin and merit Heaven: yet it is not we that do it, but Christ by us: not our works simply in themselves, but as died in the blood of CHRIST. Our merits are Christ's merits, and therefore they may deserve Heaven. I but Christ hath purged our sins by Himself, not by ourselves: he hath done it by his own blood immediately, not mediately by our works died in His blood: therefore that is a mere delusion to mock the World withal.  
This is a singular benefit, that we receive from Christ a purgation from all our sins. Sin is an heavy load and importable burden: a man had better have a mountain than one sin hang on Him. Hence it is, that they cry, O ye hills fall on us. In what a pitiful taking was judas, when he felt the horror of his sin not purged, by the Lord jesus! How did he howl and cry, I have sinned▪— and at length, took a rope and hanged himself? There is no torment to the torment 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, lie on beds of down, have never so many friends and Physicians about us; yet if the worm of conscience lie gnawing on us for our sins, our murders, adulteries, drunkenness, etc. 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 Oil, the fruit of his body for his soul: as a man that is dangerously sick would give any thing for health: so a man that is oppressed with the burden of his sins, would give any thing that they were removed.  
Now CHRIST JESUS alone hath purged us from our sins. Apply this purgation to thyself 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 magnify the Lamb that was killed for us, and give praises to him for ever. Worthy is the Lamb who hath purged us from our sins, to receive power and riches, and wisdom, and strength, and honour, 
Apoc. 5.12.  and glory, and blessing. Again, hath Christ purged us from our sins, and shall we tumble in them? Hath the Physician purged thy body and made thee whole, and wilt thou by ill diet make thyself sick? Christ the heavenly Physician hath purged us from sin that made us sick to death, and shall we run into sin again? O that men would effectually consider of this great benefit, the purging of our sins by Christ! Who hath purged us? not an Angel, but the Son of God: with what hath He purged us, not with the blood of Martyrs, but with His own blood: to what end hath He purged us? not that like swine we should still wallow in the mire of our sins, but that we should be an holy Nation, a royal Priesthood, a peculiar people to Himself, zealous of good works. Therefore as CHRIST hath purged us from our sins, so let us hurl away our sins, and have nothing to do with them, lest we crucify again the Lord of life. That proverb is known to us all; the Hog to the mire: a Hog is washed clean and fair, he runs into the mire again: what a filthy sight is that? So it is for one whom Christ hath purged from sin, to return to them again: a Dog to his vomit. Who can abide to see a Dog take up that which he hath cast out of his belly? and a loathsome sight it is to see men daily, yea hourly to take up the Vomit of their old sins again.  
How hath Christ purged us from sin, when as sin still remaineth in us all? If we say we have no sin, we deceive our selus, etc. The answer is easy: there is in sin, materia & forma; the matter still remains to exercise us withal; but the guilt that is, the form 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 thanks be to God, which giveth us the victory through our Lord jesus Christ.  
The sixth and last Argument to prove the deity of Christ, is taken 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 Majesty on high. Ergo. He doth not say, standeth: that belongs to Servants and inferiors: but he sitteth. Kings, Senators, judges sit when they hear causes.  
He sits, not at the commandment or appointment of another, but of Himself: He knows His place, and takes it: not at the left hand, but, which is higher, at the right hand: His father's equal.  
Regia majestas, the King's 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 sins but by dying: He was fain to shed His blood and to dye for us: yet He rose again, 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, than he beholdeth all things here below. A man, that is upon the top of some high Tower, may see far: 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 discern who they be: Christ sees them, and discerns them too. If the wicked be 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 scorn. This is a singular comfort, that our Head, King and defender is in Heaven, and hath equal 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 siteth on the right hand of God, and hath all power in Heaven and earth; therefore let us fear nothing; he will keep us, none shall do us any harm, but it shall all turn to our good in the end.  
2 As Christ sitteth in the heavens: so we shall one day sit there with Him. 
Luk. 13.29.  Many shall come from the East, and from the West, and from the North, and from the South, and shall sit down in the Kingdom of God. 
Math. 10.28.  Ye shall sit on the twelve Seats and judge the twelve Tribes of Israel. Which is not spoken of all the Apostles; for judas never sat there: nor yet of the Apostles only, but of all Christians: Know ye not that we shall judge the World? we shall one day sit in Heavenly places with Christ: we sit there already in our head, but we shall likewise sit there in our own 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 footstools, 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 whoremaster shall be more esteemed of by many than a godly poor man. Here they sit as forlorn persons, none regards them. Many times they sit weeping and wailing, for their sins, 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 Alehouses: but let this comfort us against them all; how contemptible soever we sit here, we shall sit with CHRIST JESUS, though not in that degree of glory, yet in the same kingdom of glory with him for ever.   

VERSE 4.  
THe jews in general were bitter enemies to Christ: they that thought most highly of him, took him to be but some admirable Prophet, like Moses, or an Angel in the shape of man. Therefore here he shows 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 divers strong and invincible arguments.  

1. CHRIST is the Son of God: So are not the Angels.  
2. The Angel's worship CHRIST: therefore he is their superior.  
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 equal at the right hand of GOD, whereas the Angels are ministering spirits, and stand round about his throne: therefore it must needs be confessed that Christ hath a chair of dignity above the Angels, and for that cause is the high and eternal God; and is become by virtue of his Deity being from all eternity with the Father, better than the Angels by many degrees: they are not worthy to be named with him the same day. A more surpassing name above them i. greater honour and dignity, than they, Phi. 2.9. Eph. 1.21. he hath given him a name i. A prerogative and privilege: this name came to him jure haereditario, by descent, as it doth to the Son from the Father.   
CHRIST is exalted into a chair of dignity above the Angels. This is a singular comfort to the Church. The Angels are great, mighty, puissant and glorious creatures: we men cannot endure the presence of an Angel: many of the Saints have fainted for fear, at the sight of Angels: yet our Saviour Christ that hath died for us, our elder brother, the Lord protector of his Church and Children, is far more excellent than the Angels. If he be above the good Angels, then above the bad: therefore let us not fear all the Devils in hell. Christ our captain is above them, and able to trample them under his feet.   

VERSE 5.  
ay But how proves he this, that Christ is more excellent than the Angels?  
1. By a relation between 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 Son of GOD, he doth not prove by his preaching, which made some to confess it, never man spoke as this man doth: not by his miracles, the stilling of the Sea, and Winds, which made some come and worship him: not by his resurrection, ascension and sending of the Holy Ghost from heaven: the jews would have cavilled at these: but he proveth it by two places of Scripture.  
What Son? The natural Son of GOD, begotten of God's essence: the Angels are made by God, but not begotten of God, as Christ is.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, discretiuè, thou alone, whereby he distinguishes him from other Sons. The Angels, job 1.6. The Magistrates, Psalm 82.6. are called the Sons of God, in regard of the Majesty of that rule and dominion which they exercise in the name of God, whose sons they are in respect of their office: but they not begotten of the essence of GOD, as Christ is. God begetteth us by the word of truth, but that is mediately: he begat Christ immediately of himself.  
To day: some refer it to the Virgin's Womb: 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 clear light of the Gospel, I have manifested thee to be my begotten Son, Matth. 3.17. So the word, hodiè, is used, Hebr. 3.13. as he was begotten of the Father from all eternity: so he was begotten by him anew again in the minds and hearts of men, when he was revealed to them by the preaching of the Gospel, 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 Solomon, that was to build a Temple unto God. Many things are peculiar to him, as the words immediately following: yet Solomon was a type of Christ, which is our true pacificus, who built a more glorious temple to God, which was the Church.  
And some things there be in that prophecy which cannot be applied to Solomon, but to Christ, as Verse 12. the seed that shall proceed out of thy body, Solomon was come out of David's loins already: CHRIST was to come of him: which is called the seed of David, and the Son of David. 2. Verse 13. Salomon's kingdom was not established for ever: 11. Tribes were rend from his Son.  
By Christ we also are made the Sons of God: and God is our Father. I go to my God and your God, to my father and your father. We are all the Sons of God by faith in Christ jesus: 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 believes in Christ? though never so poor a man, he is a King's 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 father's sight? he will reverence his Father more than so: we are continually in the sight of our heavenly Father, He compasseth our paths round about, not a thought in our hearts but he searches it out: therefore let us fear 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, than she said to joseph, come lie with me I pray thee; here is no man to look on us. I but our Father is in the house, therefore let us not sin because of him: let this be a bridle to restrain us from all Sin.   

VERSE 6.  
ANd when again he bringeth in: the Prophet, or rather God the Father: a trajection of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As if it had been said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: or rather no trajection. For once He brought him into the world in the Verse going before, when at His exhibition in the flesh He manifested it to the world, that He was His only begotten Son, as Matth. 3, 17. chap. 17, 5, 27, 54. He brought Him in first, when He sent Him to take flesh of the Virgin. 2. When after His Ascension He manifested Him to the world by the propagation of the Gospel over all the earth: therefore when He sends Him at the day of judgement, to judge the World, He brought Him into the World to take possession of it as His own house. Chrys.  
He is the first begotten Son 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 unigenitus respectu naturae; primogenitus respectu dignitatis. The first begotten had a privilege above all his brethren: 
Rom. 8.29.  So had Christ: In Hebr. elohim: which may be applied to the Angels, or Magistrates: the seventy expound it of the Angels, which he followeth.  
Divine worship is proper to God. Matth. 4.10. CHRIST must be worshipped. Ergo, He is God. 2. The Angels must worship Him; therefore they are inferior 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 civil and humane worship, that may be ascribed to men. So Abraham worshipped the Hittites in bowing himself to them: So jacob worshipped Esau in bowing to him seven times. Thus the Subject may be said to worship the Prince, when he kneels to him in token of reverence: thus the Husband is said to honour the Wife as the weaker vessel, which is counted a kind of worship: but divine worship is proper to God alone. Saint Paul and Silas were worthy men, yet would not be worshipped by the Lycaonians; when they were about to offer Sacrifice to them, as if they were Gods, they rend their clothes, and would none of it. Saint Peter was a famous Apostle, yet he would not be worshipped: nay the Angels themselves refuse divine worship, 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 presumptuous man is the Pope, that will have Kings and Princes fall at his feet?  
He takes on him to command the Angels of Paradise: even they also must worship him. They pray to images, they offer to images, they expect aid and Succour from them. What could they do more to God Himself? They praise their Idols for benefits received. Christ is worshipped, and that by the Angels, the highest creatures of all: therefore He is God. 1. Laud and magnify Him, subject yourselves to Him, as to your Lord and Master, acknowledge Him for your King. So they do in the Apocal. they cast down their crowns at his feet, they sing praises to him Day and Night.  
Now if the Angel's worship Christ, shall not we men that be dust and ashes worship Him? If the Lords of the Privy Council stand bare to the King, shall not we silly men of the Country do it? The Angels that dwell in the Court of Heaven with God, worship Christ: and shall not we on earth do it? Let us worship Him, and Him alone: let us not worship our gold and silver, as Covetous men do, and come within compass of Idolatry: let us not worship our pleasures as Epicures do, and make their bellies God: but let us worship Christ as the Angels do. If thou lovest any thing more than Christ, if thou fearest any above Christ, if thou trustest to any more than to Christ, thou art not a right worshipper of the Lord jesus. 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 Soldiers that sat a Crown of thorns on Christ's head, put a reed in stead of a Sceptre into His hand, clothed Him with a purple garment, and in the end did nothing but mock Him. So we talk gloriously of CHRIST, and of His Kingdom; in words we profess Him to be our King; but we do not worship Him in truth and sincerity, and serve Him in holiness and righteousness, as we ought to do.   

VERSE 7.  
Πρὸς for περὶ, ad for de: unless it be in regard of the antithesis, verse 8. or, quod ad angelos attinet. 
Psal. 1047.  It is an other argument taken from the Angels, whereby he proves Christ to be Superior to them: The Son is greater than the servant: Christ is the Son, the Angels are servants. Ergo.  
Hebr. createth: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which useth: for it is ad usum adhibere. Beza translates it, which made his Angel's winds, and his ministers a flame of fire: which useth them as winds and lightning.  
1 The Angels 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: Spiritus est nomen naturae; angelus officij: ex eo quod est, Spiritus est: ex eo quod agit, angeus est. Mat. 4.11.  
His Angel's Spirits: of a lively and swift nature; not flesh which is lumpish and heavy.  
They all agree together: have one mind in praising God, and doing good to the faithful 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 Archangel in regard of some peculiar business committed to him for the time: as the Subject is sent Ambassador from the Prince for the time.  
And His Ministers a flame of fire.  
1 Fire is lightsome and strikes a terror into men, so do the Angels, when they appear. 2. Reg. 6.17. they be called, Seraphim urentes, ab ardore seu inflammatione. Esay. 6.  
2 Fire is of a subtle and piercing nature: So are the Angels, they are quickly here and there.  
3 Fire consumes and burns up: so do they the wicked, our enemies. This is the greatest honour of the Angels to be God's Ministers and Messengers: So must we count it the greatest dignity of all men on the face of the earth. Though thou be'st a rich tradesman, a wealthy Merchant, a gentleman of great revenues, a Knight, a Lord, or a King: yet the most magnificent style thou canst have is this, to be GOD'S Minister and Servant, to be his messenger and to go on his errands. As the Centurion said of his Soldiers, I say, to one go, and he goeth, etc. So God has Angels under him; If he say go, they go— The counsel 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 be: let us not be the Devil's messengers, for to run on his errands: if he say, dwell in malice, kill thy brother, etc. Let us not do this; but if God enjoin us any thing, let us be his messengers. We say in the Lord's prayer, thy will be done in earth as it is in heaven: the Angels in heaven do the will of GOD with all cheerfulness; so let us do on the earth.   

VERSE 8.  
HE doth not call him his messenger or Minister, but he gives him his own title: and here he speaks of his authority. In his throne is signified his inauguration into his kingdom: by the sceptre the administration of his kingdom.  

Psal. 45.7.  That Psalm is first to be understood of Solomon, 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.  
Salomon's throne was but for a short time, this for ever and ever. What manner of kingdom? administered in equity, Isai. 11.3. swayed with righteousness: there is no respect of persons with him: he is just in his government, he will punish the wicked, comfort and defend the godly. CHRIST'S Sceptre is a sceptre of righteousness; there is no partiality, no unjust dealing with him: If his own servants sin, he inflicts punishment on them, as well, as on the wicked: judgement beginneth at his own house first. If a King will reform his kingdom, he must reform his own court first; so doth CHRIST in the government of the world: if they of his own family offend, he will begin with them first. Moses murmured, therefore he lost the enjoying of the land of Canaan. David a man after Gods own heart committed adultery; therefore his wives were deflowered before his eyes, and he had like to have lost his kingdom for it. Therefore let not us that be within the Walls of the Church, flatter ourselves in our sins; we may drink, etc. CHRIST will be merciful to us, nay, his Sceptre is a Sceptre of righteousness, he must punish sin wheresoever he finds it.   

VERSE 9  
THat the Sceptre of CHRIST'S kingdom, is a Sceptre of righteousness, he proves by two effects: he loves righteousness, and hates iniquity: ergo, it is a Sceptre of righteousness.  
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 he is distinguished from GOD the Father: as Genesis 19.24. GOD the Father anointed him, in respect of his humanity.  
With the oil of gladness: with the graces of the Holy Ghost, which make the hearts of the faithful glad and cheerful to every good work; as they that were anointed in the time of the law, were made the fitter to those businesses which GOD enjoined to them. Further, because they made CHRIST glad to pour down those graces on his Church: JESUS rejoiced in the spirit, Luk. 10.  
We are Christ's fellows, as men; as members of his body, and as his brethren, we are anointed: touch not mine anointed, Psal. 105.15. and 2 Cor. 1.21. We in measure; he above measure Rom. 12.3. Io. 1.16. Io. 3.34. he is Sanctus Sanctorum.  
Who be those that are Christ's fellows? Surely the faithful: we are his servants and fellows too. The head is above all the members of the body, yet the head and members are fellows: the husband hath a superiority over the Wife, yet the man and the Wife are fellows: Christ is our Husband, we by his grace and favour are his Wife; therefore his fellows: the eldest Son and heir to a Nobleman hath many prerogatives above the rest of his brethren; yet in that they be brethren, the Sons of one Father, they are all fellows. So CHRIST our elder brother is above us: yet because we are his brethren, we may be termed his fellows.  
By this oil of gladness is meant nothing else, save the graces of the spirit. The ointment shall teach you, says john: 
1 joh. 2.27.  the Holy Ghost is this oil or ointment. Where we have many observations and instructions.  
1. All the oil that we have comes from God: we have no grace but it is of him: the uprightness of Noah, meekness of Moses, zeal of Phineas, sincerity of David, the patience of job, the hope of Abraham, the wonderful faith of the Centurion, the knowledge of Ezra and Paul, that spoke with tongues more than all, the courage of Peter, all is of God: it is he that anointed us with his holy oil; therefore let us be proud of no gift, but use all in fear and trembling to the glory of the giver.  
There is one that bestows precious oil on thee, with that thou anointest thy face, and hast a cheerful look; thou art not to praise thyself, but him, that gave thee the oil: all our spiritual oil comes out of God's shop; therefore let us magnify him for all: if he anointed Christ, much more us: he was anointed with this oil as he was man; otherwise as he was God, he had all fullness of himself.  
2. If Christ were anointed above his fellows, than his fellows also are anointed, though not in that measure he was: we have a little Crewse full of oil; but he hath a great Pot full of it: yet every Christian must have some oil, else he is a Christian in name, not in deed.  
Hence it is, that we are called Christians of Christ, because we are anointed as he was: but none may be called jesuits of jesus, because there is no Saviour beside him: we may communicate with him in the name of Christ, but not in the name of jesus: and if we be Christ's members, we must have some oil, as well as our head. Saint Paul profited in the study of the law above his fellows: therefore his fellows profited something. CHRIST was anointed above us: therefore we must be anointed too. If thou hast no knowledge in the will of God, no faith, no zeal, hope, meekness, patience, thou art no Christian: therefore let us entreat the LORD to anoint us with this oil daily more and more.  
1. Oil was a token of consecration in the time of the law. Aaron and his Sons, Saul, David, and all the Kings by oil were consecrated to the Lord, 
Gen. 28.  and set apart to an holy use: jacob poured oil on the pillar whereof he was purposed to make an altar to the Lord. So we by this heavenly oil of the spirit, are dedicated to God, as a royal Priesthood, an holy nation, a peculiar people, zealous of good works.  
2. Oil gives a sweet taste to the meat: whereupon God commanded that on the meat offering should be poured oil and incense: 
Levi. 2.1.  oil for the taste, and incense for the smell. So this spiritual oil of God's 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 oil of the spirit, he takes singular delight.  
3. Oil supples the wounds that be in a man's body. The Samaritan poured oil into the wounds of the man, that lay half dead, by the high way side: so the oil of the spirit supples us against the wounds of sin, a certain persuasion being settled in our hearts of the love of God towards us in Christ.  
4. Oil makes a man nimble: therefore wrestlers in all ages were wont to anoint themselves with oil, that they might bestir their joints the better: So the graces of the spirit make us more lively in God's service, to wrestle with great alacrity with Satan and all the enemies of our salvation.  
5. Oil keeps the body Soluble, and is a means to purge it from many gross humours: So the graces of the spirit cleanse us from many sins, which are the corruptions of the soul.  
6. Oil swims aloft above all other things, it will have the preeminence above all liquid things: So the oil of the Spirit carries us aloft, makes us to have our conversation in heaven.  
7. Oil makes the lamp to burn: the five foolish Virgins went to buy oil for their lamps. So the oil of the Spirit makes us to continue burning in zeal and all good works.  
8. Oil makes a man cheerful: he hath given him oil to make him a cheerful countenance: when men would look cheerfully, they anoint their faces with oil. So the graces of the spirit infuse unspeakable cheerfulness into the faithful: for this cause it is called the oil of gladness: none so merry, none so cheerful, as they that be anointed with this oil. 
Act. 8.3.  There was great joy in Samaria when this oil came to the City, when the Gospel of Christ was planted among them. The jailor rejoiced with all his household, that by Saint Paul's Preaching he believed in God: the Christians in the Primitive Church, being for the most part poor folk, eat their meat with gladness and singleness of heart, praising God. This oil makes us exceeding cheerful in all estates and conditions. Sometimes indeed we have cause of weeping for ourselves and others. Saint Peter wept bitterly for his denial of Christ. 
Phil. 3.  There be some of whom I tell you weeping: yet this cheerful oil of the Spirit comforts us in the midst of all calamities whatsoever: in Sickness, poverty, in the loss of goods and friends too, yea in the hour of death itself. David was in a pitiful taking; the City was burnt wherein he was, his wives taken prisoners, 
1 Sam. 30.6.  the people ready to stone him: yet having this oil in him he was of a cheerful heart. It is said of him, yet David comforted himself in the Lord his God. Some are afraid to become strict livers, because they suppose there is no mirth in that way. Christian's must be ever weeping with Heraclitus, they may not go to the Taverns and Alehouses, they may not be dancing, skipping and rejoicing as other men: yes verily, they that be right Christians, anointed with this oil of the Spirit, are the merriest men in the world: they may in some respect, though not as he did, be always laughing with Democritus.  
There is no peace, saith God, to the wicked: if no peace, 
Isai. 57.21.  than 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 oil of gladness. Come War, peace: health, sickness, death, life: they are merry in the Lord, ready to sing as the Swan doth, at the sight of death. What a joyful man was Saint Paul, when he was in the Lion's mouth at Rome? I am now ready to be offered: 
2 Tim. 4.6, 8.  henceforth there is laid up for me a Crown of righteousness— Therefore let us entreat the Lord to anoint us with this oil of gladness; it surpasseth all the joy and mirth in the world.  
All the faithful have some of this oil: but Christ is anointed with it above us all. Semper excipio Platonem, said he; So when we talk of rare and excellent men, we must say, we always except our Saviour Christ. Noah was a famous man, Abraham a notable man; Moses, David, Solomon, were of great renown; Peter, Paul, Thomas were adorned with singular graces: yet Christ is many degrees above them. 
Prov. 31.29.  As he says of a good huswife, many women have done valiantly, but thou surmountest them all: So though many of GOD'S children were beautified with the oil of the spirit; yet CHRIST surmounts them all: he is anointed above his fellows: they were as stars, he as the Sun. Therefore let us all do reverence to him: we are Saints, but he is Sanctus Sanctorum, and of his fullness we all receive.  
The principal scope of the place is this. CHRIST is above all, above all men, above all Angels, above all creatures whatsoever. Which must needs be a pillar of singular comfort for us to lean upon, that the King and protector of the Church is the high, mighty and eternal God: all stoop to him. Let Satan spew out the Sea of his malice against us: let his instruments rage's never so much: let the cruel and blood thirsty jesuits be continually plotting against us, as out of all question they are never idle; yet let us not be dismayed: CHRIST our head and keeper is above all: he hath all power in heaven and earth; he sits in the high tower of heaven, sees all their doings and laughs them to scorn. This doctrine concerning the deity of CHRIST, in the pressing whereof the Holy Ghost is so large and ample, is not lightly to be passed over: let us all apply it to our own hearts, that it may be 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 ourselves safe under the shadow of his wings, and reign 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, jer 10.11.  
Psalm 102.25. This Psalm 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 jerusalem: which is further to be applied to our deliverance from sin, to the building up of the Walls and Temple of the Church: whereupon the Psalmist converteth his speech to CHRIST, the true instaurator of the Church.  
Lord: to whom all Creatures are subject as servants to their LORD.  
In the beginning: therefore CHRIST was before that beginning: Io. 1.1. Before Abraham was, I am, Io. 8.58. CHRIST is the beginning of the world who was before it had a beginning.  
Laid the foundation of the earth: made it firm, sure and solid, so as it cannot be moved: contrary to those Philosophers, that are of opinion, that the heavens stand still, and the earth moveth, though it cannot be discerned with the eye.  
And the heavens, i. all the heavens: the firmament and the air; are the works 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 go about to build, they lay the foundation first, and set on the roof afterwards, for they cannot build otherwise: but this celestial builder made the roof first, and the foundation afterwards: 
Gen. 1.  first he spread forth the heavens as the roof, and afterwards laid the foundation of the earth: which was a lively demonstration of his unspeakable power.  
Heaven and earth is the workmanship of CHRIST, the high and eternal God. In that respect it should be admired by us all: if thou hadst a picture of Apelles making, that famous and renowned Painter, wouldst thou not often look upon it? The world is the admirable picture of God Almighty, in whom the treasure of all wisdom is hid: therefore let us behold it with admiration. If the Tabernacle were now to be seen which was of Aholiabs' and Bezaleels making, or if the goodly Temple that was of Salomon's setting up, were now to be seen, we would run and ride many a mile to take a view of it. The frame of the world set up by the wise, high and eternal God, surpasses them all, yet we go through it, we look upon it, and it never carries us to the contemplation of the wisdom and power of GOD. The reason is, because it is so common and ordinary a sight. They that come first to London, and look on Paul's and Westminster, upon the fair Tombs, and costly ornaments that be in them, are ravished with the sight of them: but if they have been there long, they pass by them and regard them not.  
So is it with us: because we see the Sun, Moon, and Stars, the glorious curtain of the heaven, the birds of the air, fishes of the Sea, beasts of the field, the goodly coat of the earth daily, which is better arrayed than Solomon was in all his royalty; because these are common, they are not esteemed of us. Let us remember they be the handy work of God, a glass wherein we behold the everlasting Godhead, and in that respect; let us view diligently, and be brought to the knowledge, the fear 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 eternal, without beginning and ending: who as he is the beginning of the world, being before it had a beginning; So he 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 remains always in the same estate and condition.  
All garments in the world in the end wax old, Deut. 29.5. So the whole fabric of the world: there is not that clearness of light, in the Sun and Moon, that there was: not that force and strength in the Stars: 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 pair of shoes that be not worth the taking up?  
Who regards an old Coat that hath no strength in it, but is ready to be torn 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 years, 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 building was new and strong, when the coat and garment of the world was fresh, fair, and of good durance, that men should set their affections 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 ourselves likewise shall be changed and be translated with CHRIST into the kingdom of glory: the heavens are most fitly resembled to a garment. Observe the similitude and dissimilitude.  

1. A garment covers a man: So do the heavens.  
2. The substance of a garment must be before, as Silk, Velvet, Cloth, else you can make no garment: but CHRIST made the heavens of nothing.  
3. A garment must have a form or fashion: So has this an excellent 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: than 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 scroll, and all their host shall fall down as the leaf falleth from off the Vine, and as a falling fig from the figtree: 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 speak, CHRIST hath no years. In the first or fortieth year of such a King's reign: but CHRIST reigneth without years. This is spoken only for our capacity. Such a King reigns so many years and in the end he dies: but Christ's years never fail.  
The world it shall be changed. Plato, lighting on the books 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 beginning; and shall have an ending: yea, some of them did speak of two destructions of the world; the one by water, the other by fire.  
There shall not be consumptio, but mutatio & renovatio mundi.  
1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, praeteribunt. Marc. 13.31. Non peribunt: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 only from corruption, 
Rom. 8.21.22.  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 corruptible made incorruptible, 1 Cor. 15. And as it is in the little world of man's body, so it is in the great world. Vid. Aug. lib. 20. de civ. Dei, cap. 14. & 16.  
CHRIST remains ever without any change or alteration, either in respect of His promise, or essence: which may cause us both to put our trust in Him, to believe whatsoever He hath said, 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 stays are taken out of the world: but CHRIST the King and protector of the Church continues for ever. King Henry the eight is dead, who banished the Pope out of England. That worthy Prince Edward another josiah, and favourer of the Gospel, is dead. Queen Elizabeth that famous Queen, the wonder of the world, while she lived, a careful and loving nursing mother to the Gospel, is dead. King james of Blessed memory a great Patron of the Church, a just and a peaceful Prince is dead. Yet CHRIST lives still, His years fail not, and He will always provide for his Church and children.  
When we hear any ill news, that such and such be gone, such wise Counselors, such godly and religious common-wealths-men be gone; let us in some measure grieve at it: the faithful die, and no man considers it: that is not well. There should not be such blockishness among us: yet let us not be too much daunted at it: let this be a castle of refuge for us to fly unto; jesus Christ our Captain, keeper and defender remains for ever: He is the same, and His years never fail.  
Now as the head remains for ever, so shall we that be His members: our souls never dye at all, but are immediately in Paradise with Christ: our bodies though they die, putrify in the Earth, and and there sleep for a season as in beds, yet they shall be raised up at the latter day: we shall meet CHRIST in the air, and remain with Him for ever. Let this be a singular comfort to us all.   

VERSE 13.  
No Angel sitteth at the right hand of God: CHRIST doth. Ergo.  
That Psalm 110.1. must needs be understood of CHRIST.  
1 S. Peter expoundeth it of Him. Acts 2.34.  
2 That verse 4. cannot be 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 took it as confessed, that this Psalm was meant of Christ.  
1▪ God the Father honours Him with the title of [Lord;] therefore He is God equal with Him.  
2 He places Him at His right hand as His equal. Ergo. Till: 2 Sam. 6.23. Matth. 1.21. it denotes continuationem temporis: then thou shalt sit quietly with me for ever.  
Footstool. that is, extrema subiectio. 1 Cor. 15.24, 25.  
As Christ's enemies shall be made His footstool; so shall ours be: for His enemies are our enemies: the Captain and the Soldiers, the Head and members have common enemies.  
We are here the footstool of the wicked: but the time will come when they shall be our footstool. The Israelites were the Egyptians footstool on the earth, they drowned their children, they oppressed them with many burdens; but they shall be their footstool in heaven.  
The wicked now for a short time may domineer over the godly, they may make long furrows on their backs, put them to much slavery, they may feed them with the bread and water of affliction, as Achab did Micaiah: they may cast them into stocks, prisons and dungeons, as they did jeremiah: they may spit on their faces, as they did on the blessed face of our Saviour CHRIST: they may rail on them with reproachful terms, as Shimei did on David: they may gibe and jest at them, mock and deride them, as base Varlets did job, whose Fathers he disdained to set with the dogs of his flocks, and as impudent wretches do now a days, even at the Preachers and Ministers themselves: stone them, saw them in pieces, put them to the sword and fire. But let us be 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 footstools: the gates of hell may avail, but cannot prevail against us, we shall be Conquerors yea more than Conquerors over them all. This Hamans' Wife herself could see, 
Hest. 6.13.  If Mordecai be of the jews seed— If he be a faithful man appertaining to CHRIST, thou dost but strive against the stream to set thyself against him: be thou never so great, never so mighty, never so malicious, thou shalt be his footstool in the end: let this encourage us against all enemies whatsoever.   

VERSE 14.  
Ye have heard what CHRIST is: Will ye know what the Angels be? for their nature, they be spirits, yet created and finite: for their office, Ministers, Officers, Apparitours, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, public ministers, for the public good and benefit. Servants, not Lord, as CHRIST is: sent forth, at the will and commandment of an other. CHRIT is sent into the world, yet as a Son, not as a servant: of his own free will, not by the simple authority 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 Angel destroyed the host 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 fellow 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 apocalypse, to john, to Cornelius, to the Shepherds, etc. Sometimes to deliver them out of danger, as Lot out of Sodom: Peter out of prison: to carry Lazarus soul into Abraham's bosom.  
1. Here we may see, that the name of a Minister is an honourable name: 
Rom. 13.4.  the Magistrate is a Minister, the Angels are Ministers, CHRIST himself was a Minister, 
Rom. 15.8.  even the Minister of circumcision, when he lived on the earth. Some profane fellows there be, that think basely in their hearts, and speak irreverently of the Ministers. I tell you, it is an Angelical name, an high and magnificent title. Is it not an honourable office to serve the King or the Queen? We that be the Ministers, are servants to Christ the King of Kings, and to his Church the Lamb's Wife: therefore think highly of us, because of our office. Is it a grace to the Angels 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 contemn 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 blood: they holy, we unholy: they immortal, we mortal: 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 sinful man, that the Angels should be his Ministers? As if the King should command an honourable Lord of his privy Counsel to wait on a poor man in the Country, to conduct him from the Court to his own house: the Angels are of God's Court in heaven, and see his face continually. We are silly worms on earth: yet the Lord hath appointed them to attend on us, to be our nurses, to carry us in their arms, that we dash not our foot against a stone. Let us praise and magnify God, that hath provided 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 Angel's Ministers. This is thy gracious goodness towards us, thy name be blessed for it for ever and ever.  
Whether he have appointed to every one of us a particular Angel or not, let us not be too curious in the discussing of it: this is comfortable for us, that we have many Angels to Minister to us: Their Angels, 
Matth. 18.10.  says CHRIST of those that believe in him, not their Angel: not one Angel, but many carried Lazarus his soul into Abraham's bosom.  
3. What an unspeakable comfort is this for us? What a Tower of defence against Satan and his Angels? The Devil compasseth the earth to and fro, he walks up and down like a roaring Lion, seeking whom he may devour: and there be many 1000s of devils: there were a legion in one man. These by God's permission raise up tempests, stir up extraordinary winds, blow down houses, Nay, if God did not bridle them, they would quickly tear us all in pieces: but let this be our castle to fly unto: as there be bad Angels to hurt us; so there be good Angels to defend us. There were Charrets and horsemen 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 Devil 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 walking of spirits, they durst not go through a Churchyard in the night for fear of them. Sundry are afraid of Fairies and of ill spirits, that haunt their houses: no doubt but the evil angels are busy in all places, yet let us fear none of them all: we are guarded with the celestial guard of holy Angels, that are able to protect us from them all; especially, Christ jesus is on our side, which is above all Angels; he sits at God's 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 Kingdom in the life to come.  
4 Seeing that God hath ordained the Angels to be ministering-spirits, for our sakes, which undoubtedly look carefully to their charge, seldom 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 Cor. 11.10.  let the Women be covered because of the Angels. So let not us swear and blaspheme the Name of God, etc. because of the Angels. Men would blush to commit filthiness in the presence of an honourable Personage; the Angels are always present with us; therefore, even in respect of them, let us abstain from sin.    

CHAP. 2.  
IN the former Chapter the Author (as in a Glass) showed the Deity of CHRIST, and both simply and absolutely ratified it. Now he applies it to them to whom he writeth. Where 1. An application. 2. A transition to his humanity. In the Application, 1. the Use. 2. the Reasons whereby it is pressed. 1. From the incommodity. 2. From the punishment, set forth by a comparison.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: forsomuch as CHRIST the Author of the Gospel, is not only above the Angels, but is the high and eternal God, being the natural Son of the everlasting Father, and engraven form of his Person.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we ought. So than it is not left to our discretion: we are tied with the bond of necessity to it.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, intent our minds, that the things may be imprinted in our hearts, and practised in our lives.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, more abundantly. We should abound more in hearing, attention, and practice, than they did, in the time of the Law: we should excel 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 hear Sermons every week, which is good and commendable, but we must yield a diligent attention to the things that we hear: we especially now in the time of the Gospel when God speaketh to us by his own Son. The people were bound to hear attentively in the time of the Law, when the Prophets of God spoke to them: but much more are we, when the Son of God, the Prince of Prophets, the Prophet of the Prophets speaks to us. All Samaria gave heed to Simon Magus that bewitched them, 
Acts 8.10.  and lead them to the Devil: and shall not we give heed to jesus Christ, that labours to carry us to Heaven? Do not only hear, but attend to that which ye hear. 
Luk. 8.18.  Take heed how ye hear, whether loosely or carefully, profitably or unprofitably. Lydia attended to the things that Paul spoke. Acts 16.14. We must not only hear the Preacher, but attend to the things which he uttereth. An Infant doth not only take the dug into his mouth, but he sucketh at it, and that with greediness. So we must not only lie at the big of the Word, but we must suck sweet doctrines and heavenly instructions from it. The ground that receives not the seed into it, will never be fruitful, if it lie aloft and be not hidden in the bowels of the earth, it can never yield fruit: so when the seed of the Word is sown, if we do not mark it and lay it up in our hearts, hide it within us, as David did; the birds of the Air, that is, the devils that fly up and down in the Church, will pick it up and run away with it. Therefore let us diligently give heed to the things which we hear: hearing is good, and they be commended that hear, yet that is not sufficient; a diligent attendance must be given to that which we hear. When Christ reads a Divinity Lecture to us, we that be his Scholars 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; mark his words, and be ready to receive them into our ears and hearts, even before they are delivered; so eager should we be of the Word.  
Especially now in the time of the Gospel: what attention is there in the Star-chamber, when the Lords of the Privy Counsel speak? But if either the Prince or the King himself make an Oration, than there is wonderful attention. In the time of the Law the Prophets spoke, which indeed were of God's counsel, by whom God revealed his will to the people: but now the Prince of peace, the everlasting Counsellor, the Kings own Son, that lay in his own bosom, in whom all the treasures of wisdom are hid, speaketh 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 Ambassadors. He that heareth you, heareth me: will ye have an experience of Christ that speaketh in me? Christ spoke in Paul, when he preached; and he speaks in us when we preach. The Pearl is precious though it be in an earthen vessel, that brings it to you: therefore receive it with all reverence. We ought more diligently to give heed to the things which we hear, 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 paper which blotteth out the words and letters that are written in it, so as they cannot be read: 
Psal. 68.2.  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 seem to ratify this interpretation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 soon as it is poured in: as he said in Terence, Plenus sum rimarum, huc et illuc diffluo: lest we run by, as water doth by a way, and stayeth not. So lest we pass by the celestial doctrine propounded to us, and regard it not, we must dwell upon the things which we hear, 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 business: One thing is necessary. This one thing necessary is to be preferred before all others: never let a Sermon slip from you without some profit. ay, but how shall we keep them from slipping away? There be four things to hold the Word from slipping from us?  
1 A meditation in that which we have heard: blessed is the man that meditateth in the Law of God. When thou hast heard a Sermon, 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 think on it again: therefore no marvel though it slip away from us.  
The 2d. thing to hold it, is conference with others. The Disciples that traveled to Emaus, conferred together: 
Luke 24.14.  the Bereans that came from S. Paul his Sermon took their Bibles and conferred together of the Sermon: many eyes see more than one: 
Acts 17.11.  that which one hath forgotten, another may remember. Therefore let Christians recount the things they have heard, and that repetition will be as a nail to fasten the things they heard.  
The 3d. is prayer. Our corporal meat will not thrive, except GOD bless it: therefore they that have any fear of GOD, have grace before and after meals: no more can the food of our souls do us good without the blessing of God upon it: therefore it behoveth us to pray both when we come to Church, and go from Church, that he would send us good speed, & bless his word to us.  
The 4th. is a care to practise that which we have heard. This is the digesting of our spiritual meat, and the converting of it into our substance. Many hear, but few care to practise that which they hear: it is never our own truly and indeed, till it be practised: that will make us grow up as perfect men in CHRIST JESUS. We hear swearing reproved; yet we swear still: drunkenness inveighed against; yet we are drunk still: envy and malice controlled; yet malicious still, yea, against the Preachers, that are as God's arm to pull us out of our sins: a manifest argument that we hold not that, which we hear, but suffer it without fruit to slip from us. Shall a Child be put to a Nurse, that hath abundance of milk and be never a whit the fatter for it? Has God sent you many spiritual Nurses, that in great plenty have delivered the sincere milk of the Word to you (and are you never 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 lean and in no good plight? There is some internal let in himself, 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 lean and ill favoured, do you not grow up by the Word? truly your meat is ill-bestowed on you, and GOD shall deal justly with you if he take it quite away from you: therefore let us attend diligently to the things that we hear, that they slip not from us, but may remain and continue with us to the salvation of us all.  

VERSE 2.  
THE second reason to enforce the use is drawn from the punishment, which is set forth comparatively.  
The greatest part of Interpreters by the word spoken by Angels, understand the Law, which they say was given by the Ministry of Angels, grounding on those places, Acts 7.53. Gal. 3.19. Whereas, if the words be examined in the Original, they imply no such matter. Stephen says not, that they received the Law by the Ministry of Angels, but among the Orders or Ranks of Angels, that is, the Angels, by whom the fearful Trumpet was sounded, as a celestial Guard and Army attending upon God at the present time, which gave the Law to the people: and in the Galatians it is, among the Angels by the hand of a Mediator: therefore 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 Ministry of Angels, and by them he revealed his will to them, the which if they despised and regarded not, they were surely punished for it, as Lot's sons in law that would not believe the destruction of Sodom, and Zacharie that would not give credit to the Angel's speech was made dumb: yea, even the word spoken by the Prophets, though but men, was severely punished; much more shall that which is spoken by CHRIST.  
Was steadfast, that is remained firm and unmoveable against the contumacy and stubbornness of them that resisted it. It took effect in despite of all the adversaries, though they strove with might and main against it.  
Not some, but every one. GOD suffered none to go unpunished, some copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, responsation.  
Transgression hath reference to those things that are forbidden, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those that be commanded: every swarving or declining from the right way, every stubborn contempt, when men will scant vouchsafe to give it the hearing, or reject that which they hear.  
Received a just recompense, a lawful recompense, which cannot be gainsaid; pronounced by the Law itself, Deut. 28. from Verse 15. ad finem. They were diversely punished.  
Of reward: both good works and evil are rewarded, 2 Tim. 4.14.   

VERSE 3.  
WE would seek ways of escaping, any hole or cranny to escape by, but we shall find none: he makes them judges. I appeal to your own selves, judge you.  
He doth not say, if we contemn, secretly or openly, 
jer. 48.10.  but if we neglect. The careless neglect of the Gospel shall pull damnation on us.  
He doth not say, so great a word, as before: but, so great salvation. A glorious and comfortable title, which cannot be ascribed to the law: that killeth, it doth not save. 
2 Cor. 3.  Saint Paul calls the law a kill letter, the ministration of death and of condemnation: but the Gospel says. It is the word of salvation, Act. 13.26. The power of GOD to salvation, Rom. 1.16. So that, they which contemn it, contemn their own salvation.  
So great as can not be expressed by the tongue of men and Angels: wrought by so great a Saviour, Tit. 2.13. So great as eye hath not seen, ear heard, neither entered into the heart of man to conceive: not a saving of us from, our enemies in this world: but of soul and body from the Devil, death and damnation in the world to come. Great also in eternity and durance: for it shall never have end.  
The greatness of this salvation is amplified three kind of ways.  

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 we hear is salvation; a matter of great weight and singular importance: 
Ephes. 1.13. Act. 13.26. Rom. 1.16.  therefore let us not neglect it. If a man lie in a deep pit ready to be drowned, and one come to him offering him his hand to pull him out, will he not listen to him? The preaching of the word is God's hand, to pull us out of the pit of hell, and shall we neglect it? If a man tell thee of a Lordship which thou mayest have for a little money, wilt thou not give him the hearing? We bring you tidings, not of an earthly Lordship, but of an everlasting kingdom, which you may have without Gold and without Silver, only reaching out the hand of faith to apprehend it, and shall we turn away our ears, and not regard it? How shall we escape, if we neglect so great salvation? When men are at a play, they will be attentive: and the preaching of the word, whereby 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. We count it a small matter to neglect the Word of GOD: yet they that do it shall hardly escape the vengeance of GOD: how shall they escape, says the Apostle? Certainly with great difficulty: therefore let us be diligent hearers of it.  
The threatenings of Angels, if despised were severely punished: and shall not the threatenings of the Son of GOD in the ministry of the Word? The Preachers in the name of CHRIST thunder out GOD'S judgements, against swearing, profanations, etc. A number hear them, and are no more moved than the stones in the wall: but GOD will meet with such, they shall hardly escape, GOD will one way or other make them feel 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 preached by the LORD, which brought it first out of the bosom of his Father, he did not introduce it into this world by stealth, secretly, as heresies and fantasies are wont to be, but openly: Christ always taught in the Synagogues, and in the Temple.  
The Lord. That is, the LORD JESUS, the LORD of heaven and earth.  
The LORD often so called: not by Angels, as the Law: but by the LORD, the natural SON of GOD: not by mortal men, as Plato, Aristotle, etc. In this respect the Gospel should be most welcome to us.  
The LORD JESUS Himself was the Preacher of the Gospel: 
Luk. 8.1.  he went up and down through Cities and Towns preaching the Gospel.  
The first Sermon he made was in Nazareth, where he was brought up: from thence he went up to jerusalem, etc. CHRIST was a Preacher, and shall we think basely of Preachers? Was it not an high office, which the Son of GOD will take on him? CHRIST would not be a King, be refused that: then what wretches are they that will rail on Preachers, gibe and jest at them; make songs of them? Reverence the Preachers, seeing CHRIST Himself was a Preacher.  
And was confirmed unto us, etc.  
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 humility puts himself in the number of the common Saints and Christians, 
1 Cor. 15.8 9  to whom the Gospel was confirmed by the miracles of the Apostles, or by the Apostles that heard Christ.  
Or, he doth not speak here of his doctrine, as if he received that from the Apostles: but that he was confirmed in the truth of the Gospel by the miracles of the Apostles, which was no disparagement to him.  
This is the strongest argument: to persuade some, that this is none of Paul's Epistle. Saint Paul is wont to stand stiffly on the reputation of his Apostle-ship: he had his doctrine not from men, but God: he was not inferior to the chiefest Apostles: whereas the Author of this Epistle was one of the Apostles Scholars; he had the doctrine of the Gospel not at the first hand, but at the second.  
This may be answered divers kind of ways.  
1. Both these may well be applied to Saint Paul: the LORD JESUS first preached the Gospel to him from heaven, when he called him, and he was confirmed in it by Ananias.  
2 It may be a rhetorical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, frequent in divine and profane writings: when as the speaker assumes that to himself, which is proper to the hearers, and by a Synecdoche includes himself in their number: as the Penman of this Epistle says, how shall we 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 wilful and horrible sin against the Holy Ghost. Paul, 1 Thes. 4.17. says, We that are alive; yet he was not alive at Christ's second coming: so though he say, which was confirmed to us, yet he speaks in the name of the Hebrews, not of his own: as 1 Pet. 1.12. where S. Peter seems to exempt himself 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 disparagement to him be the more confirmed in the truth of the Gospel.  
4 He doth not say he was confirmed, but the Doctrine was; and that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 john, that is, to John's time. The Gospel in England hath been 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 Himself was a witness to the Gospel: therefore let us believe it.  
But how did GOD bear witness to it? by signs and wonders, etc. Then they came not from Satan, but from GOD.  
Signa, quia significant, the Divine Power and Majesty of God. Signs are any miracles in general: as the fleece to Gedeon, etc. Hezekiahs' sign.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prodigia, quòd porrò dicant. Some call them praedicidia, because they do praedicere aliquid mali, terrible miracles of GOD's wrath and judgement: as the striking of Ananias and Sapphira with sudden death, the kill of Herod by the Angel, the blindness of Elymas the Sorcerer: but it is sometimes taken also, for miracles of mercy.  
And with divers miracles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereby the power of God is showed to the world. Act. 2.43. cap. 5.12. The distributions of the Holy Ghost. 1. Because they be freely, and frankly bestowed 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 own blessed will: his gracious goodness is the cause of all, both of sending the Gospel 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 seem to be that which they are not: as the walking of spirits in Churchyards: blood in their breaden god, whereas they be but a cozenage.  
2 They may be substantial for the matter, and yet effected by a wrong cause; as the Sorcerers in Egypt brought forth true Frogs, etc. yet by the Devil, not by the finger of GOD: and they may be wrought by a natural cause which men see not, nor can comprehend; as they shut up Mahomet in an Iron-Chest, brought him into a Temple, and made it hang aloft, which was done by Lodestones, that the silly people were ignorant of: There was a Lamp in Venus' Temple that burned continually, which some thought to be a miracle; whereas it was done by a certain stone called Asbestus which was found in Arcadia.  
3 By the end. If it be to confirm falsehood, it is a bad miracle, 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 Gospel at the beginning was adorned with many miracles.  

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 be proved and confirmed by natural reasons.   
But now since the famous miracles of CHRIST Resurrection, ascension into heaven, of the sending of the Holy Ghost, of the spreading of the Gospel over all the world, we must not still curiously gape after miracles: that is reproved, Matth. 12.39. joh. 4.48. Luk. 23.8. To the law and the testimony, Isai. 8.20. the people must resort.  
The glory of miracles with the Papists is a note of the Church: and they brag much of their miracles: they have one thousand miracles to our one. Bernard the Monk restored sight to a blind man. Dominicus raised up three from the dead, Antoninus 38.  
Franciscus Xavorius the jesuit cured many dumb, lame and blind in India. As for us, we have no miracles: therefore ours is not the Church. What of all this? 
joh. 10.41.  john Baptist wrought never a miracle, yet he was a good Preacher sent from God.  
But for the determination of this point. In some sense 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 be an ornament to the Church, a confirmation of it in the truth of the Gospel.  
But what miracles?  
1. Not forged or counterfeit, as the miracles of the Papists be, their juggling 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 Gospel: that the Gospel might be carried more speedily throughout the world miracles were requisite at the beginning, but now no such necessity of them.  
A wicked and crooked generation seeketh a sign. Herod would fain 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 Gospel at the first, were sufficient for the confirmation of it to all posterity.  
The rich man in Hell would fain have had a miracle for the saving 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 Gospel at this day has many miracles, though they be not observed: men are metamorphosed and changed by it: of proud, they become humble; of Devils, Saints: men are raised from the death of sin by it; they that were blind in the knowledge of CHRIST, are come to a clear sight in matters of religion: they that were lame and could not walk in the way to the kingdom of heaven, are made to run cheerfully in it: they that were dumb and could not speak for CHRIST, are made to speak wisely and boldly in his quarrel.  
These are excellent miracles, which might procure an estimation of the Gospel in our hearts.  
Now for so much as the LORD honoured the Gospel with so many miracles, let us yield a reverend attention to it, and not neglect so great salvation, which with so many great and wonderful miracles hath been so much graced by GOD; let us lay it up in our hearts, let us frame our lives according to it, that we may feel the power and comfort of it in our hearts, and be saved eternally by CHRIST in the world to come.  
He returns to CHRIST, where, 1. A farther confirmation of his deity. 2. A transition to his humanity, Verse 10. His deity is confirmed by this argument: He, to whom the world is subject, is God: the world is subject to CHRIST. Ergo, he is God. The proposition is laid down, Verse 5. Where the negative part alone is expressed: but the affirmative is to be supplied. Not to the Angels, but to CHRIST, which is the heir of all things, the Lord of the whole world.  
The assumption is laid down, Verse 6. Which is confirmed by a testimony out of the Psalms: Where, 

1. The allegation:  
2. The application of it.    
In the allegation an admiration of the goodness of GOD.  
1. The dejection of man.  
2. His exaltation, by his nearness to the Angels, by his dominion over all creatures. In the Application, 

1. An exposition.  
2. An anticipation.     

VERSE 5.  
NOw he 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 Deity.   
The conclusion sound and largely ratified before is confirmed by a new argument: if the world be subject to CHRIST, not to the Angels; then he is God, superior to the Angels: but the world is subject to him, not to the Angels, ergo.  
Here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be supplied.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth signify to subject in a military rank or order, when as the whole army is subjected to one captain, leader or governor, as the Church is to CHRIST.  
Whether hath this coherence with that which went before, 
Quest.  or with that which followeth after?  
Some think it is a proof of that, Verse 3. That CHRIST was called (lord) The world is subject to him: therefore he is Lord of all.  
Others that it is a confirmation of that in the former Cham concerning Christ's superiority over the Angels. It may have dependence on the words going before; for he doth all things according to his own will, in regard whereof he hath subjected the whole world to his Son, not to the Angels.  
It is rather a pathetical introduction of the main conclusion: which still he keepeth in mind, and prefixeth as a firm 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 public preaching of the Gospel, till Christ's second coming. In the former time of the world, while the Law was in force, Moses and the Angels seemed to bear sway, by whom the law was delivered: but the world to come in the time of the Gospel God hath subjected to Christ, not to the Angels. Others interpret it of the world to come, after the day of judgement. In this world the Angels seem to have rule, they be the governor's of the world, Satan is the Prince of the world: but in the world to come, the Angels shall have nothing to do: 
1 Cor. 15.24.  that shall be wholly subject to Christ alone.  
Yet the Apostles meaning seems to be more general: 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 allegeth out of the Psalm, Verse 8. that all things are put in subjection under him.  
The world in general is said to come, in respect of CHRIST, which was from all eternity: CHRIST was always the everlasting jehovah. 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 subjected 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 before 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 reign for ever.  
Whereof we speak in this our treatise, showing that all things are subject to Christ: who is not only superior to the Angels, as he is God alone; but even as he is God and man, the mediator of the Church.   

VERSE 6.  
THen he comes to the Argument: which the adversaries used for the overthrow of CHRIST'S Deity. Man is inferior to the Angels; CHRIST was a man: therefore, inferior to the Angels.  
The proposition they proved out of the Psalm: What is man? thou hast made him a little lower than the Angels.  
To this he answereth i. confessing Christ to be a man, and in regard of humane infirmities, his death, passion, etc. inferior to the Angels: yet the same man jesus Christ, being God too, is advanced above the Angels.  
The proof of the proposition: One saith in a certain place, etc.  
Why doth he shoot at rovers, not at pricks?  
He speaks not this in contempt: but. 1. Because the Psalms were well known to the jews above other portions of Scripture, being sung continually at home in their houses, and publicly in their Synagogues: therefore Saint Paul thinks it needless to name the place, which was common and trivial among them all. One says, you know whom I mean, I need not to name any.  
2 Peradventure it was doubtful who was the Penman of the Psalm, whether David, Asaph, or one of the Sons of Chore: therefore S. Paul says generally, one saith: it makes no matter who he was, the Holy Ghost being the author of the Psalm.  
3 He did not well remember at the present what Psalm in order it was: therefore he contents himself with a general allegation.  
Many now a days 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 years 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 God's goodness 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 offspring of man: what a vile and contemptible thing, of no worth, of no value? In respect of his original, he is dust; for the course of his life on the face of the earth, he is subject to all griefs, sorrows, sicknesses, diseases, a continual sinner against thee: for his end, he is wormsmeat.  
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-books, and art mindful continually to do him good? Non vacat exiguis rebus adesse jovi, said the Poet.  
Visitest him? There is Visitatio irae & gratiae: not in judgement, 
Luke 1.68.78  but in mercy: as appeareth by that which followeth: as a Physician his Patient, or a Father his Son.  
Elizabeth wondered that the Virgin Mary should visit her. Whence cometh this to me, that the Mother of my Lord, etc. Much more may we admire this visitation, that the King of Kings, and Lord of Lords should visit us.  
Forsomuch as this Psalm is applied 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 following: Sundry learned and godly men apply it first and principally to our Saviour Christ: but I see not how that can be: shall we say of CHRIST, What is he, that God should be mindful of him? his beloved Son in whom he is well pleased, that never did any thing amiss, that never transgressed his Commandment: though he be a man as we are, yet he is an unspotted man, separate from sinners, higher than the heavens: as he 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 Psalm must needs be applied to him: but not the whole Psalm. It is not so in any Psalm. First it is understood of the type, then of him that is figured by the type.  
What is man? He doth not speak 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: therefore he must needs speak of man, as he is ingraffed into Christ by whom he is advanced to wonderful and unspeakable glory.  
What is man? Not only considered in his first creation, but even in his renovation: what is the best man that ever was? What is Abraham, Isaac, and jacob? 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 workmanship of God, the image of God Almighty; yet for all that, in respect of his original, he was taken out of the ground: he is but a piece of earth, since the fall, he is a mass 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 pour down so many blessings on him? That the Sun, Moon, and Stars, should give him light? That the birds of the Air, fishes of the Sea, the beasts of the field should be his meat? That he should walk 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 kingdom for him in the life to come? What is vile, wretched, sinful, corrupted man, that thou shouldest be so far mindful of him? Protect him with the shield of thy favours from all dangers? That thou shouldest vouchsafe him thy word and Sacraments? That thou shouldest give him thy holy Spirit to help 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 ourselves, what goodly men be we? we aught to think basely of ourselves: what are we that God should regard us?  
What am I and my Father's house, said that regal Prophet, that thou hast brought me hitherto? What are we miserable wretches, worm's meat, that God Almighty should do any thing for us? we are less than the least of all his mercies. Yet we are wont to vaunt of ourselves: do ye not know who I am? Dost thou not consider to whom thou speakest? yes, very well. I speak to dust and ashes. Let no high conceit of ourselves enter into our minds: let us think basely of ourselves: What am I, O Lord, that thou shouldest give me the least thing in the world? A drop of drink, 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 puff away thy riches and make thee poor: Art thou a wise man? God can take away thy senses and make thee a fool: art thou a beautiful man? God can send the pox and many diseases to take away thy beauty: art thou a strong man? God can send sickness and make thee weak: art thou a Gentleman, a Knight, a Lord? yet thy breath is in God's hand. This night he can take away thy soul from thee, and what art thou then? therefore let us all have an humble opinion of ourselves: let us cast down ourselves at God's feet, and say, What are we, O Lord, that thou art mindful of us, that thou so graciously visitest us, especially with thy everlasting mercies in Christ jesus?   

VERSE 7.  
MAclohim. Some interpret it, than 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 speak of an excellent man, we call him an Angel, 1 Sam. 29.9. 2 Sam. 14.20. Acts 6.15.  
There is not much odds between the Angels and us: they are immortal wholly; we immortal in part: they have no sin, because they never fell; we that are engrafted into Christ have sin within us, yet it is covered with the garment of Christ's righteousness, 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, dominations: and we 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 we one day shall be in heaven and like the Angels: they are endued with wisdom, knowledge and understanding; 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 between them and us. We are but a little inferior to them: we have massy, heavy, sinful, corruptible bodies: So have not they. They took to them true bodies for a time, but those bodies were no essential parts of them, they were not personally united to them, as ours are. Otherwise there is no great difference, no not between the Angels and us. How are we to magnify God, that hath so highly exalted man? The consideration hereof should cause us to lead a life in some acceptable measure worthy of that honour whereunto we be advanced. We are not much inferior to the Angels: yet a number of our lives are as ill, nay, worse than bruit beasts. The Ox knows his owner, the Ass his master's crib: but we will not know, love and fear that God which feedeth us.  
A Dog will love his Master that makes much of him; we will not love, no not those, that deserve well at our hands. A Dove will keep herself to her own mate: many of us will not keep ourselves to our own Wives: bring an horse to the water, to the sweetest water in the world, he will drink no more than will do him good: we are excessive and more than brutish in drinking, all places ring of this sin, this beastly sin of drunkenness: what a vile thing is this? How do we forget ourselves? Hath GOD made us but a little inferior to the Angels, and shall we live like bruit beasts, and give over ourselves to all uncleanness? How do we disgrace that worthy estate whereunto God hath advanced us? As we draw near to the Angels any kind of ways, so let us, so far as is possible, lead an angelical life with the Angels in this world, that we may remain with them in the world to come.  
Thou crownedst him. He shows wherein our excellency doth consist: he hath made him a King and set a Crown on his head.  
With many glorious gifts, that are a wonderful honour to man, both external and internal, especially with the knowledge of CHRIST, wherein consists eternal life.  
One part of that glory is, that he hath a Sovereignty and dominion over all creatures, which was given him at the creation, Genesis 1. renewed and ratified by GOD'S seal after the flood, Genesis 9 enlarged (no doubt) to the faithful by CHRIST 1 Cor. 3.21.   

VERSE 8.  
Under his feet. This agreeth to all men in general: to the faithful in special, 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 Cor. 15.27.  who is the chief Lord of the world, the King and mediator of the Church: he hath all power in heaven and earth. All things, yea, even the Devils themselves are put in subjection under his feet. God hath given him a name above every name, that at the name of JESUS every knee should bow, Phil. 2.9. We also by him: because we 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 Devil himself is our slave and subject: God hath put him under our feet.  
1. Here we may behold the dignity of Christians: all things by JESUS CHRIST are under our dominion. O what a bountiful GOD is this, that hath given us so large a possession! Let us sound forth his praises for it, and use his liberality to his glory. As God said to Peter, arise, kill, and eat; when the sheet full of all kind of creatures was let down to him from heaven: 
Acts 10.  so doth he say to us all: we may freely eat of all creatures whatsoever: but let us not abuse GOD'S creatures to his dishonour and our destruction. Let, us use them soberly, religiously, to make us more cheerful in the service of our God.  
2 Let us not stand in a slavish fear of any creature; of the stars, the winds, no not of the Devils themselves: for all are put in subjection under our feet, by jesus Christ that loved us, and hath given us a superiority over all; we shall be conquerors over them all; a singular comfort to the faithful! Satan may tempt and assault us, but God will tread him under our feet.  
3 For this dominion let us thank the Lord jesus Christ. Of ourselves we are worth nothing, stark beggars: in CHRIST and by CHRIST we have all that we have. Let us magnify him for it. Then he concludeth from the general to the special. If all things be subject to him, than nothing is exempted from his Dominion, no not the Angels themselves.  
To the former the adversaries again replied: thou talkest of a glorious Empire, Rule, and Dominion, whereunto Christ is advanced, 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 Sceptre of his Word. Satan and his instruments rebel 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 own soul: yet we have a soul. Here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: there is a difference between videre and cernere: we do discern so as it cannot be denied: a man may see a thing and yet not discern it.  
2 He answers it by a distinction of submission, or subjection. The one is external, conspicuous to the eye of the world: the other internal, seen by the eye of faith. Christ's kingdom is not of this world; it is not temporal, but spiritual: all things are subdued to him, though he suffer his enemies for the trial and exercise of his children to tyrannize over them for a time. A Beareheard may have a Bear under his rule and authority, though he suffer him now and then to range abroad: so hath Christ the Devil. Yet we see jesus, that was made a little lower than the Angels, through the suffering of death, to be crowned with glory and honour.  
These words, [Through the suffering of death,] may be referred to that which goes before, or follows 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a little while: refer it to the time, that is, during his death, passion, 
Act 5.34.  continuance in the grave 3. days, 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 Ministered to him as servants to their Lord. But in his Passion, and Death, the Deity withdrew his power, and the humanity was left alone: then he was lower than the Angels: the Angels are immortal, and die not; Christ was mortal, 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 faithful, see him crowned with glory and honour; in that he raised up himself 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 down the Holy Ghost from heaven, and by a few simple men to look to, through the preaching of the Gospel conquered 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 fantastically, in a fantastical body, as the Manichees and Apollinarists dreamt; he felt and endured the bitter pangs of death.  
Which is illustrated by two causes, the efficient, and final: the efficient, is the grace, love, and mercy of God, john 3.16. the final, that as much as lay in Christ, all men might be saved.  
CHRIST's death was sufficient for all, 1 Tim. 2.4. effectual only to them that believe, Isay 9.6. Mat. 26.28. Physic is offered to many sick Patients, that may do them good, if they will receive it: but many are so froward that they will none of it: the fault why they do not recover, is not in the physic, nor in the Physician, but in themselves: so CHRIST offers the sovereign medicine of salvation, purchased by his death, to all: but some reject it, and will not believe it can save them. It is effectual for all those that be sanctified, that be his brethren, as it is expounded afterwards.  
Whereas it is said, that Christ tasted death, therein he dealt as the Physician doth: he needs not the physic prepared for his patients; yet the better to induce them to take it, he tastes of it himself before their eyes. So death belonged not to Christ, because he had no sin: yet he would taste of it, that we might be more willing to taste and drink of that cup. The Metaphor must not be pressed too far: as if Christ did but sip and taste of the cup of death; as a man tastes vinegar, but drinks 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 pass from me. This hath reference to the time that he continued in death, not to the sharpness 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 days and three nights: he did but taste as it were of it, and so away: yet he truly died, and it was a most bitter taste to him.  
Thus the tasting of death was no dishonour, but an honour to Christ.  
By it he brought many to eternal life: for all that he is above 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 sick Patient, which the eye loathes, and the mouth distastes. The poor sick man is loath to drink of it, the Physician takes it into his hand, tastes of it before his eyes: by that he is encouraged to receive it: so is it with us, death is a sour cup, which nature abhorreth: we are all unwilling naturally to drink of it; but for so much as Christ our loving and heavenly Physician hath tasted of it before hand, let us not be afraid of it. The godliest men in the world cannot but in some measure fear death; Christ feared it, Et non est fortior miles quam Imperator: yet let this be as Sugar to sweeten this bitter Cup to us; CHRIST tasted of it, and overcame it: so shall we do by his virtue and power. As after the receipt of a purgation, the body is the better, more sound than before: so after we have drunk this bitter Cup, of Death, both in soul and body we shall be the better, far more glorious than before: therefore let us be willing, whensoever it shall seem 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. We should have trodden the Winepress of GOD's wrath, and been tormented with the Devil and his angels, in the lake that burneth with fire and brimstone for ever: but CHRIST hath tasted death for us all.  
O the wonderful and unspeakable love of Christ! as if a company of Traitors were going to the Scaffold to be executed; the King's Son should step forth to dye for them: what an admirable thing were that! We by nature are enemies to God, traitors to his Majesty: 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 soul and body; yet the Lord jesus 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 occupy our minds continually: we should ever be thinking of it: it should cause us to be always singing of that song, Worthy is the Lamb that was killed for us, to receive all honour, etc.  
But why did Christ taste death for us? what moved God to send his Son to dye for us? Surely his own grace, mercy, and favour: eternal life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So God loved the world, that he gave, etc.  
There was no goodness 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 eternal death: by grace ye are saved, not by works. Let us not part stakes with the Lord, give half to ourselves, and half 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 own name, and mercy, in thy Son Christ jesus, be given all praise for ever and ever.   

VERSE 10.  
NOw he descendeth to Christ's 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 God's grace and mercy to mankind by his death, to preserve men from death eternal: but seeing he was GOD, what need was there that he should become man, suffer afflictions, and dye? He 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 mankind (if it had seemed good to him) by some other means than by the incarnation and death of his Son: yet this seemed to be the most fit and convenient means; that as man by sin had deserved death, so by the death of a man he should be redeemed from sin and death. The necessity of Christ's 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 itself: for the Cross must go before the Crown: 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 own Son, but giving him up to the death for us: of his justice, in punishing the sins of the world so severely in his own Son.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 he spoke 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 afflictions 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 he had from all eternity, as he was GOD, joh. 17.5.  
It became God the Father to perfect the Prince of our salvation through afflictions; for whom are all things, and by whom are all things, after he had brought many children to glory.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having made them willing by his holy spirit. We are said also to be drawn: Sed trahit sua quemque, voluptas. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the Syntaxis might better be referred to CHRIST, than to the Father: otherwise the participle should have been in the dative case, to agree with the pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, then in the accusative case. It ought to be 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 Sons of God by faith, john 1.12. known by the spirit, Rom. 8.14.  
Not a few, but many: for he is a powerful SAVIOUR: many shall come from the East, etc. Not all men: 
Matth. 22.  because all embrace him not, being offered to them. Sundry were called to the feast that came not.  
To glory, in the kingdom of heaven.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Some translate it, Sanctify, because of the next Verse: but the words are divers.  
To perfect. CHRIST is said to be perfected, because after his suffering he was glorified in his Humanity, as well as in his Deity.  
CHRIST his afflictions are so far from being a shame or ignominy to him, that they be solemn rites or sacred ceremonies, whereby he was consecrated Bishop of the universal Church.  
Through afflictions; in the whole course of his life: especially at his death and passion.  
The Archduke, the Captain, the leader, in whose steps we 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 carried men into the kingdom of heaven: for a purgation must be made for the sin 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 final cause of all. 1. There is nothing but it is by GOD; the Host of heaven, the Sun, Moon and Stars are by him: the birds of the air, the fishies of the Sea, the beasts of the field, the green 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 immortal spirits, all are by him: nay, to proceed a little further, and yet to keep ourselves within compass of sound Divinity, sin itself is not without the providence of God, it is not à Deo creante, sed disponente: he disposeth of all the gross sins that be in the world, to his own glory: as a wise Physician makes a good use, even of poison 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 faithful are willingly for him, and serve him with all cheerfulness. Let us remember, that we ourselves and all that we have, is for God: he made us, he redeemed us with the blood of his Son; therefore we are his, not our own: our wit, wealth, honour, worship, learning, our souls, our bodies, our eyes, tongues, hands, feet, all are for him: with all that we have we must glorify him. 
Psal. 12.  Our tongues are our own, said the wicked: that is false: all that we have is Gods; therefore all must be at his commandment.  
The pot is for him that made it, and the servant must be employed about his Master's business: he must be his master's man, not his own: therefore as we were created by God, so let us be wholly 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 afflictions, bringing many children to glory. CHRIST brought them to glory, which he could not do, but by enduring many afflictions.  
1 Here we see that CHRIST could not bring us to heaven, without innumerable afflictions, which our sins had deserved: he himself 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 sorrows, as the Prophet termeth him: he was borne, not of a wealthy Lady, but of a poor woman, base and contemptible to the eyes of the world: at his first coming, 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: he 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 fain to minister to him of their own substance, as he went up and down preaching the Gospel: he had not bags of silver and gold about him, but was fain to send to the Sea for a piece of 20d. hungry and thirsty he was many times: He was called all to naught, a bibber of wine, a Samaritan, and one that had a devil: a little before his Passion, they blindfolded him, spit on his face, buffeted him, whipped him extremely, plaited a crown of Thorns on his Head, that made the blood run about his Ears: they stripped off all his clothes, nailed him hand and foot to the Cross, where he continued in bitter pains of soul and body a long while together. Thus was this innocent Lamb killed, and pitifully handled for our sakes. Our sins were the causes of all: He bore our infirmities, and he was wounded for our transgressions. These were the knives that cut the throat of this Lamb; and yet shall we take delight in sin? CHRIST went through all these afflictions, for our drunkenness, uncleanness, covetousness, pride, etc. yet shall we lie wallowing in these sins? the consideration of the manifold afflictions that Christ suffered for sin, should cause sin to be odious and loathsome to us all.  
2 If the Prince could nor get to Heaven without afflictions, should the subjects imagine to go thither without crosses? the Master was afflicted, and shall the servants think to live without affliction? it cannot be avoided: we must all drink of Christ's cup, and be baptised with his baptism: Many in their hearts complain of God that he is too hard to them; they are never without some cross or other; one while in their souls, another while in their bodies, sometimes in goods, in good-name, one while they have the toothache, another while the headache; 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 Town, or Country, as he did against Solomon.  
Marvel not at that, neither repine nor grudge at it. God grievously afflicted his natural Son, and shall we think much if he afflict his adopted sons? GOD imposed many afflictions upon him that knew no sin, and shall we sinners stomach it if we be afflicted? CHRIST hath gone before as a Captain in the foul way of afflictions; we must follow him. All that will live godly in Christ jesus, 
Luk. 24.26.  
2 Tim. 3.12.  shall suffer persecution through many tribulations we must enter into the kingdom of God, Acts 14.22. no remedy. They that Will go to London in the dead of Winter, must go through many showers: and if we will pass to that high City, the heavenly jerusalem, 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 be without affliction: 
Psal. 73.5.  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 go to heaven out of all prosperity, but out of adversity. 
Apoc. 7.14.  These be they that came out of many tribulations. Therefore let not afflictions be altogether unwelcome to us: nay, let us boast of them after an heavenly manner. 
Gal. 6.17.  I carry about with me the marks of CHRIST, says Saint Paul: afflictions are CHRIST his marks, by them we are known to belong to him: afflictions consecreate us.  
There is no Bishop elected, but will joyfully go to his consecration: afflictions consecreate us as Kings and Priests to GOD Almighty: therefore though irksome to the flesh, yet in some sort let us willingly embrace them, as some Martyrs did the flame of fire. CHRIST went to Heaven by afflictions: and let us be content to be afflicted here for a short season, that we may live with CHRIST for ever: let us suffer with Christ, that we may be glorified with Him.   

VERSE 11.  
ANother reason, why it became Christ to be man: it is taken from the impurity of our nature. Men had sinned, and were destitute of the grace of God: they were by nature impure and unholy, conceived, borne, brought up in sin: now it was necessary they should be sanctified, made clean, and holy. This could not be done by the blood of Goats and other sacrifices in the Law: neither could they sanctify themselves by their own good works and merits: therefore it was requisite that God should take this sanctification on him. Now man's nature being corrupt, was to be sanctified by a man, that knew no sin or corruption: for he that sanctifieth, and they that are sanctified, are of one: therefore Christ became man.  
The High Priest that sanctified the people in the time of the Law, and the people sanctified by him were both of one Father, namely Abraham, the Father of the Israelites; so Christ that sanctifieth us, and we that be sanctified by him, are of one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the neuter gender, of one thing, of one nature.  
Of one,] that is, of one Parent of whom came all mankind, Acts 17.26. Christ and we, came of one Adam: whereupon S. Luke deduceth his Genealogy from Adam, Luke 3.38. We are all of one; high and low, rich and poor, and Christ is man like to us, sin only excepted?  
All the persons in the Trinity sanctify us. God the Father by the Son, God the Son by the Holy Ghost, the Holy Ghost immediately by himself: but Christ, as the Mediator of the Church, sanctifieth it. As the ointment came from Aaron's head down to the skirts of his garment: so the spiritual oil of holiness, comes from Christ the Head, to us, that be his members. Christ is our only sanctifier, 1 Cor. 1.30. No Saint, as the Virgin Mary; no Angel can sanctify 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 righteousness, renewing us by his Spirit, making us New Creatures, and fit for the holy jerusalem.  
This doth give us to understand, that by nature we are unholy and un-sanctified, conceived, borne, and brought forth in sin, the children of God's wrath. In us, that is, in our flesh dwells no good thing. Being considered in ourselves, we are Idolaters, Whoremongers, Wantoness, Railers, Drunkards, ready to be carried into all impiety. Such were some of you, says S. Paul: but ye are washed. As the Leper in the time of the law cried out, I am unclean, I am unclean: So must every mother's Son of us say, we are as unclean swine by nature, except the Lord jesus sanctify us. When Christ washing his Disciples feet came to Saint Peter, he repelled him, saying, thou shalt not wash my feet. No, says Christ? then thou hast no portion in me. Saint Peter hearing that answered: Lord, not my feet alone, but my head and hands. We are corrupt in soul and body: therefore let us entreat Christ to wash and sanctify us in them both. No unclean thing shall enter into the heavenly Jerusalem: Dogs, Enchanters, Whoremongers are without. Therefore let us beseech CHRIST to make us clean by his Word and Spirit in this life, that we may have entrance into the holy Jerusalem in the life to come.  
If CHRIST and we are all of one, much more are we among ourselves.  
A King and a beggar are of one: a rich man and a poor man are of one: a fair and beautiful man or woman, and they that want beauty are of one: we descended all of Adam, and were taken out of the dust of the ground: therefore let us not insult one over another. GOD for a season hath advanced one above another, the Magistrate above the Subject, the Father above the Son, the Rich man above the poor man, and every one is to be honoured according to that place, whereunto God hath exalted him: yet if we look back to our original, to the stock from whence we are taken, we are all of one. The Wax that hath the print of the King's seal on it, is the same in substance with the wax that hath the print of the seal of a mean man: yet it is honoured, in that the King's seal is set on it: So we are all of one weak and waxy nature: save that it pleaseth God to set a more honourable print upon one, then on another. Therefore let us not think highly of ourselves, and contemn our brethren, but submit to them of low degree, using the greatness that GOD hath given us, to the glory of the Giver. Seest thou a poor Lazarus full of sores, desirous to be refreshed with the crumbs that fall from rich men's boards? Contemn him not in thy heart: he and thou, though thou farest deliciously every day, and rufflest out in silks and velvet, are both of one.  
This he proveth by the relatives. They that be brethren, come of one Father and Mother: CHRIST and we 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, he is not ashamed to call them brethren, Prov. 19.7. All the brethren of the poor do hate him: how much more do his friends go 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 wonderful odds between Christ and us; he the Creator, we the creatures; he the LORD and Master, we his servants; he without sin, we defiled with sin in Soul and body; he marvelous rich, heaven and earth being his; we poor men, of ourselves not worth a groat: yet Christ is not ashamed to call us brethren. If a man come once to be Lord Major of London, he will scant acknowledge his poor brethren and Sisters, when they come to him. Christ is not a Lord for a year and a day, but an everlasting King, yea the King of Kings, yet he vouchsafes to call us, brethren. One judge will call another, brother; and if he be a Sergeant, he shall have that name; but every pettifogger and paltry Lawyer shall not be the judge's brother: yet Christ the judge 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 Psalm 22.22.  
Many things in that Psalm are in the New Testament applied to CHRIST, as Verse 1. Verse 16. Verse 18.  
The Prophet speaketh this of himself: that when GOD had delivered him from his enemies, he would declare his name to the people which were his brethren, though GOD had exalted him above them. But prophetically also he speaketh of the Messiah: after that CHRIST was delivered from Satan's fury and the rage of his instruments, from the power of death and of the grave, he would declare the name of GOD to his brethren. This he did, while he was alive, joh. 17.6. but especially after his resurrection, when he sent his Apostles to preach the Gospel to all nations. CHRIST was not only the Author and matter of the Gospel: but he was also the proclaimer and Preacher of it: he declared it in his own life time by himself; after his Ascension, by his Apostles.  
The name, that is the power, mercy, and goodness of God.  
By brethren here are understood, not the Apostles or faithful only, though they in more special manner be the brethren of CHRIST, Matth. 12.49. joh. 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 midst of the Church. In the midst 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 do.  
CHRIST hath many Brethren.  

1. All men in respect of our humane nature, which Christ assumed to himself, are his brethren: he a man, as all are.  
2. In regard of Country and lineal descent the jews are his brethren, of whom Christ came according to the flesh, Rom. 9.5. Deut. 18.18.  
3. In respect of consanguinity; the kinsfolk of CHRIST in the Scripture are called his brethren, james the brother of the Lord, that is, the kinsman of the Lord.  
4. In respect of the Ministry; the Preachers of the Word are CHRIST his brethren: for he was a Minister and Preacher of the Gospel as we are; although in gifts and graces he excelled us all, as the Sun doth the Stars. But more nearly and properly, the faithful are his brethren, being made the Sons of GOD by faith in CHRIST JESUS. I go to my God and your God, to my Father and your Father, joh. 20.17.   
1. As CHRIST is not ashamed to call us brethren; so let us do nothing so near as we can, that may shame this our Brother.  
Is it not a shame that the King's brother should be a common drunkard, whoremaster, or such like? Doth not the King take himself disgraced by it? And shall we that are Brethren to the King of Kings, take such courses, as that great ignominy should redound to CHRIST by it? As he is not ashamed to call us brethren, so let us do nothing that may pull a shame on him and his Gospel.  
2. Can a brother that is a wealthy man, of fair revenues, and ample possessions, see any of his brethren go a begging? will he not rather receive him to his own house, and set him at his table? CHRIST which is the Lord of heaven and earth, is our brother: therefore let us fear no want, so long as we fear 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 drawn from the effects. Christ putteth his trust in God: therefore he is man.  
He that trusteth to another, is inferior to him, to whom he trusts: the party whom he makes his pillar to lean upon, is superior to him, greater than he: CHRIST trusted in GOD the Father: therefore in respect of his humanity, he is inferior to the Father.  
These words, whether deduced out of Isai. 12.2. or out of Psalm 18.2. are fitly applied to CHRIST. Chasah, I will fly 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 the Psalm, though David speaks it of himself, that for all the fury of his adversaries, he would trust in God, of whose goodness he had comfortable experience by his deliverance from the house of Saul, as in the title: yet being a type of Christ, figuratively he speaketh also of him. Sundry things in that Psalm cannot be applied 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 cross, he knew that though God seemed to forsake him for a time, yet he would deliver him out of all, and assume him into his kingdom: thus he still put his trust in GOD.  
If he did trust in God in all calamities, from whom the Deity was never separated; much more ought we miserable men in all adversities, 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. Cursed be he that maketh flesh his arm. Let us not put our trust in riches, though our barns be never so full of corn, our coffers of gold and silver. Let us not trust in our strength, in the multitude of our men, in our walled towns and defenced castles. Let us not put our trust in the fortitude of this good island, that is compassed about with the Seas. Let us not put our trust in our friends. When we be sick, let us not put our trust in the Physicians, as Asa did: not trust in our policy, as Achitophel: but let us always in all difficulties put our trust in GOD, he is able and willing to pluck us out of all dangers.  
He delivered the Israelites from the red Sea: Daniel from the the Lions: Peter from the fury of Herod. He can and will preserve us from all the devils of hell: the gates of hell shall never prevail against us.  
Happy are they that put their trust in him: he is a sure friend that will never fail 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 himself equal with the rest of the faithful, and of the servants and children of God, is a man as they be: but Christ makes himself equal with the rest of the faithful, of the servants and children of God. Ergo.  
2. He that receiveth children as a gift from God, is inferior to GOD, that gave him these children: but CHRIST receiveth children as a gift from GOD: ergo, he is inferior 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 applied to the Messiah, is evident by many places in that chapter 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 himself, and in his Disciples, yet it is verified likewise of Christ, of whom the Prophet was a Type.  
Behold,] this argues his prompt and ready obedience, presenting himself 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. joh. 21.5. by them are signified the faithful, which as children and servants waited on Christ, and attended to his voice, as children do to the voice of their Father.  
All the faithful in the world, by whose ministry soever turned, are Christ's children: he the chief Father; we secondarily: they are his children principally; ours instrumentally. It is CHRIST that begets us, though not now in his own person, yet by the Ministers and Preachers, who are our Fathers under Christ, and we their Children. GOD the Father gave him those children. 1. By the administration of baptism: 2. Then by the working of his Spirit, and the powerful preaching of his word: joh. 17.9.6. joh. 6.37. john 10.29.  
Properly to speak, they are given to no Prophet nor Minister, but to Christ alone.  
That they be as signs and wonders, agreeth well to Christ, and all the faithful. Christ was despised, & so are we, joh. 15.18. 1 Cor. 4.9. to 14. S. Paul might have had more pregnant testimonies for the confirmation of Christ's humanity, than these be; yet he made choice of these, partly because peradventure they were applied by the Rabbins and the jews 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 equal, coupled together in one yoke.  
This is true in the Prophets and in CHRIST too: the preachers of the Word have children given them of the Lord. The Prophets 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 believe. Yea, many Nations were given to S. Paul. GOD gave those three thousand souls 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 child will rail on his Father? they be Bastards that endeavour to pluck out their Parents eyes: yet some do on the Ministers, their spiritual 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 faithful, whom he begetteth by the word of truth: and they that are truly begotten by the word, are Christ's 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 Gospel to the world's end.  
1 We have not these children of ourselves, simply by our preaching, be it never so powerful: It is GOD that gives them to us. Children are the inheritance of the Lord, so these spiritual children. Let us praise God for them. A Father rejoices in his children; so may and do Preachers in their Children.  
2 There is no Father but will protect his Children, as much as lieth in him: he will be content to take a blow in defence of his Child: and do ye think that Christ jesus our spiritual Father will not defend us? A Hen hides her Chickens under her wings against the Kite: and Christ will shroud us under the wings of his power and providence against Satan and all enemies.  
3 What Father will see his child want, being a man of ability? CHRIST that is the LORD of all the world, The Earth is his, and the fullness thereof, will not suffer us that be his children to want the thing that is good. Because Wine is hurtful for young children, it inflames their blood, which is hot of itself, a wise Father will not give his child Wine, yet he loves him well enough: so because GOD our heavenly Father oftentimes sees wealth, honour, ease, to be hurtful for his children, to drown them in the pit of perdition, he keeps them away from them: but let us assure ourselves of this, he will deny us that be his children, nothing that is good for the salvation of our souls.  
As we are the children of CHRIST, so let us walk worthy of such a Father. You are of your Father the Devil, says Christ to the Pharisees, for the works of your Father ye will do. A fearful thing to call CHRIST Father, and to do as the Devil bids us. A child must do the commandment of his Father: and if we be CHRIST's children, we must do as he will have us. CHRIST would not have us swear: therefore let us not rend God's name in pieces by swearing: Christ would have us to be sober and temperate in the use of his creatures; therefore let gluttony and drunkenness be avoided by us: let us show ourselves to be the dutiful 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 CHRIST'S incarnation. 2. An application of it, Verse 17.  
In the description. 1. The equity of it. 2. The ends of it. 3. An exaggeration of it by a comparison, Verse 16.  
The ends are two. 1. The overthrow of the Devil. 2. Our deliverance out of the hands of the Devil, Verse 15.  
In the comparison. 1. The nature refused. 2. The nature assumed, verse 16.  
In the application. 1. A repetition of the incarnation. 2. An illustration of it by the ends thereof. 1. That he might be a faithful high Priest, in making our reconciliation. 2. A merciful high Priest, in succouring us in our temptations.  
He inferreth upon the two testimonies going before in the 12. and 13. Verses. a plain conclusion of Christ's humanity, and makes it open to all the world.  
He concludeth it, à pari. They that were to be redeemed by him were men: therefore he also would be a man. This is amplified by the end, and by a comparison.  
Our humane nature is here described by the matter, and the substance, whereof it consisteth.  
By flesh and blood sometimes is signified the corrupt nature of man, 1 Cor. 15.50. Flesh and blood defiled with sin, subject to mortality and corruption cannot inherit heaven.  
Sometimes it is taken for the substance of man's nature as here: and Matth. 16.17. Gal. 1.16. The children did all communicate of flesh and blood: it was the common condition of all.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even as they did: as milk is like milk. That he might be their neighbour and kinsman, our Immanuel; he participated of flesh and blood too.  
He took part of it i. The substance, but not the vicious qualities: he knew no sin. A spirit hath not flesh and bone, as ye see me have: He was the fruit of his mother's womb, made of a woman: he names that part of our nature, which is visible, the other also being included, namely the soul, which quickened this flesh and blood. But here is the difference.  

1. We take flesh of both our Parents: he but of one. Filius hominis is here of the feminine gender.  
2. Our flesh is polluted with sin: so is not his.  
3. We are mere men: he both God and man.  
4. Our mothers ceased to be Virgins, when they brought forth us: his was a maid and a mother too.   
Here we have a lively description of man: he is but flesh and blood, which is weak, frail and subject to many miseries. A knife may easily cut it, the heat scorch it, the cold benumb it: it is subject to thirst, hunger, faintness, weariness, etc. All flesh is as grass. With them is an arm of flesh, with us is God. We are not steel, iron, 
Isai. 40.6.  brass: but flesh and blood. A wise Solomon, a strong Samson, a beautiful Absalon, Bathshebah, a learned Paul that spoke tongues more than all, a Lord, a Lady, are but flesh and blood, dust, and must return to dust: the consideration whereof should humble us all.  
The fowls of the air, the beasts of the field, are flesh and blood too: yea theirs excels ours. 1. Their flesh and blood is clothed at their first entrance: ours naked. 2. Their's well fenced: ours soon pierced. 3. More profit may be made of their flesh when they die, 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 ours meat for Worms. Let this appellation then pull down our Peacock's feathers, and make us walk humbly before our God.  
But as CHRIST did participate of our flesh and blood; So shall we of his: he shall change our vile bodies, that they may be fashioned according to his glorious body, Phil. 3.21.  
Now he proceeds to the ends of Christ's incarnation. 1. The overthrow of the Devil. 2. Our deliverance out of his claws. 1. He describes him. 2. He names him.  
The cause why CHRIST took our humane nature upon him was, that being compassed with flesh and blood he might ●ye, and so conquer the Devil, and deliver men out of his claws. If he had not been man, he could not have died, and then we had not been delivered. The means for the vanquishing of the Devil, sin and death, was his own death. As the brazen Serpent was lifted up, and by looking on it the Israelites were delivered from the fiery Serpents: So Christ was lifted on the cross; and we are saved by looking on him with the eye of faith. The death of this immaculate Lamb was the overthrow of the Devil and of death too: which Hosea in the spirit of prophecy foretold, and was afterwards accordingly verified, Host 13.14. 1 Cor. 15.54. As Samson by his own death, vanquished the Philistines, jud. 16.30. So CHRIST by his death overcame death, and destroyed him that had the power of death, that is, the devil: and that with his own sword.  
He doth not say, that he might weaken the Devil, diminish his force, or give him a wound, but destroy him. So that he hath nothing against us, joh. 12.31.  
Not death alone, but the Devil too, the LORD of death. The Devil by carrying men into sin, had power also to carry them into death: the wages of sin is death, Rom. 6.23. First he entices men to sin, and then he hath power and authority from God, to give them the wages they have deserved, that is death: thus he has the power of death as a thief and murderer.  
Not to hold us in suspense, he names him the Devil, who compasses the earth to and fro, ranging up and down like a roaring Lion, seeking whom he may devour, 1 Pet. 5.8.  
There be three that have the power of death: God, Man and the Devil.  
1. GOD, He strikes men dead, and that suddenly: he raises up from the dead, as Hannah speaks in her song: The Lord killeth and maketh alive, he bringeth down to the grave, and raiseth up, 1 Sam. 2.6. he hath supremam potestatem: Gods power is immediate, absolute, and unlimited.  
2. Man, a King or a judge hath the power of death. As Pilate said to our Saviour, john 19.10. Knowest thou not, that I have power to crucify thee, and have power to release thee? True: man hath a delegatam potestatem.  
3. The Devil hath power, that is rule and empire; sed consecutam potestatem: tanquam carnifex, he may not kill us at his own will and pleasure; no more than the hangman may execute a malefactor at his will, but according to the appointment of the judge.   

VERSE. 15.  
NOw he comes to the second end of Christ's incarnation and death, that he might deliver us from the devil's hands: non liberaretur humanum genus, nisi sermo Dei factus esset humanus, August.  
Deliver them: set them free, quaking at the cogitation of death, in regard of eternal damnation which it brought with it for their innumerable sins, whereof their own consciences accused them.  
Deliverance is a comfortable thing, most welcome unto all: Galley-slaves and Prisoners are glad to hear of their deliverance.  
Not some, but all: so many as embrace his deliverance.  
Not only those which were bound, but subject to bondage: that had willingly subjected themselves to the Devil: which had bound themselves apprentices to him, Rom. 6.16. The Indentures were made between them and the devil: 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 fear of death all our life time: they were subject to bondage, that is, to the stroke of death, which they expected every moment. The devil threatened death to us all our life time, every hour: being sinners, we might look for death every moment: not only for a temporal death, but for an eternal in hellfire. Death is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: we quaked at the mention of death: this kept us in bondage to the devil.  
A miserable condition! but Christ hath delivered us out of it: he hath taken away the fear of death, that made us to shake, the fetter, wherewith the Devil kept us bound. Now death is but a sleep, a passage to a better life: yea, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Basil speaks. Thus he hath rescued us out of the devil's claws, and made us free, john 8.36. The devil, sin, and death, are left still ad agonem, to exercise us withal, as Antagonists to wrestle withal: but the victory through Christ is ours. We sin, we die; and the devil like a roaring Lion, walks up and down, seeking how to devour us: but none of these shall be able to prevail over us. Sin, though it remains, yet it doth not reign in us. 2. The guilt and the punishment of it is taken away, so that it shall not condemn 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, etc. Neither can it separate us from the love of God in Christ jesus. The malice of Satan, that shall turn to our good. GOD may suffer him to tempt and assault us; he walks up and down like a roaring Lion. 1. That we 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 Devil, and Death, are three of the mightiest enemies that we have: all these are destroyed by Christ for us: therefore let us be thankful to Christ, that hath wrought for us so great and gracious a deliverance.  
Let us not stand in an immoderate fear 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, affirming that there was not an happier man in the world than he; wilt thou have a taste of my happiness? I: he caused him to be set in a chair of state, the Table furnished with all delicates, singingmen and women making melody with voices and Instruments, noble attendants to wait on him: but therewithal he commanded a sharp naked sword to be hung over his head, by a slender Horse-haire; the which he espying, took no pleasure in that Paradise, but besought him earnestly to take him out of his happiness again. So though we have the world at will, though we be Gentlemen, etc. yet the sword of death hanging over our heads continually, must needs quail the courage of the greatest Gallant.  
O quam 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 Valentinians, Luc. 12.20. We are all obnoxious to the fear of death: but Christ hath delivered us from a slavish fear 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 surpass us, yet he took 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 be blessed.  
If he should have taken on him the nature of Angels; it was either for the good Angels, or the bad. The good needed it not, because they never fell: as for the evil 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 subtle provocation of the Serpent. 2. They sinned in heaven, in the Court of the King of Kings: we sinned on earth, which is his footstool. 3. They were endued with more excellent gifts, of wisdom, knowledge, and understanding: we are but babes and children to them. 4. They were only of a spiritual essence, they had no flesh to entice them to sin, as we have: but the greatest of all is his own goodness, and mercy, Isai. 9.6. john 3.16. Both had sinned, Angels, and men. Why was Christ made a man to dye for men, and not an Angel, to redeem Angels, from everlasting death? because it was his own good will and pleasure, his singular love to mankind. Let us therefore magnify him for it, from generation to generation.  
Some, as Augustine observeth, took occasion from hence to be proud and insolent. See, Christ took on him our nature, not the Angels: therefore we are exalted above Angels: we have just cause to think highly of ourselves. As if a sick man should boast: the Physician came to my house, not to my neighbours; therefore, I am a better man than my neighbour: the reason why Christ took on him thy nature, not the Angels, was because thou wert sick of sin: so were not the good Angels.  
Nevertheless, it is a preferment to us, that Christ should assume our nature to his, our corruptible nature, to his incorruptible: as if a King should take the patched cloak of a beggar, and annex it to his royal cloak, decked with Pearls, and precious Stones. Now as Christ hath honoured our nature in becoming man: so let not us men dishonour our own nature by drunkenness, uncleanness, covetousness, nor by wrangling and contending one with another. Christ hath graced our nature, let not us disgrace it.   

VERSE 17.  
WHereupon he returns 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 do, unless he were a man, as his brethren are.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, debuit, he ought, because it was his father's will, and his own will too: necessitate, non coactione.  
In all things appertaining to the substance, not to the corruption of our nature: He was like unto us in all things, sin only excepted.  
He was like to us, in all the faculties and members of soul and body. He had the same affections that we have, yet unstained with sin. We are sorrowful; so was He: My soul is heavy to the death: We are joyful; so was He, Luke 10.21. In that hour jesus rejoiced in spirit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We are zealous; so was He, the zeal of thy house hath eaten me up. We are hungry; so was he, Mark 3.5. We wonder at all things; so did Herald We are afraid of death; so was He: My soul is heavy 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 himself on jacobs-well, john 4: 6. We die; so He died also. As He is like to us, so let us be like him; in meekness, patience, charity, in praying for our enemies.  
Brethren. All are his brethren, quoad naturam: the faithful, quoad gratiam. john 20.17. He will not be ashamed to call us Brethren, at the day of judgement, Mat. 25.40. and shall not we call one another brother? The King and Subjects are brethren, the Ministers and their People, rich and poor 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 faithful High Priest.  
Appertaining to God. In divine, not in humane matters. The High Priest made an atonement for the people, Levit. 16. So did Christ for his people. GOD and man were fallen out, Christ made us friends. God was displeased with us, he pacified his wrath towards us: which the Father by an audible voice witnessed from heaven; Matth. 3.17. This is my beloved Son, in whom I am well pleased. How? by the blood of his Cross, which was God's blood, Acts 20.28. We were not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ, as of a Lamb without blemish and without spot. 1 Pet. 1.18, 19  
In many things we offend all: who then can be saved? our sins for number exceed the sands of the Sea, & the least sin is sufficient to throw us into hell without Christ. But by Christ we are reconciled to his Father, and have peace with him, Col. 1.20. Luke 2.14. Rom. 5.1. Oh I have sinned: but 1 john 2.2. Christ is the propitiation for our sins. Worthy then is the Lamb, the Lord jesus, to receive all glory. Men at Christmas use to take a greater liberty to sin, to quaff, swill, and carouse, to open the floodgates of all impiety: but the consideration of Christ's coming into the world, should be a bridle to restrain us from sin. Christ came now to make a reconciliation for our sins, and shall we plunge ourselves deeper into the Sea of sin? God forbid. The love of Christ should constrain us to forsake sin: it should not make us wallow in the filthy puddle, and sink of sin. Wilt thou make much of the knife that cut thy Father's throat? David, though he longed for the water of the Well of Bethlehem, yet when it was brought to him, by three of his Worthies, he refused to drink of it, saying, Is not this the blood of the men, that went in jeopardy of their lives? 2 Sam. 23.17. Sin cost the blood of Christ: let us not then drink iniquity like water.   

VERSE 18.  
HE prosecuteth the former branch, touching mercy.  
As CHRIST was like to us in nature, so he was tempted as we are. Saepius ipse miser, miseris succurrere disce. Art thou tempted, whether thou art the child of GOD or not? A shroud temptation, wherewith the best men and women are shaken! So was CHRIST: If thou be'st the Son of God: the Devil calls it into question, and would have had CHRIST to doubt of it. Art thou tempted with poverty, with want of things necessary 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 fain to send to the Sea for some: he kept his Passeover in an other man's chamber, was buried in an other man's grave. Art thou tempted with malevolent tongues, with some that are ever railing on thee? So was Christ: he was termed a Wine bibber, a glutton, etc. Art thou tempted with sickness, the toothache, the headache, the cholike, the gout, etc. We never read that Christ was sick, because he had no sin in him, yet being clothed with our nature, he knows what belongs to pain, and will succour us in all our distresses.  
Art thou persecuted? Herod sought his life, as soon as he was borne. A rich man that hath a good fire continually in his house, a table furnished with all delicates, that lies soft on a bed of dowlne, he cannot so well pity a poor man, as one poor man may do another.  
CHRIST being rich would become poor: he would be a man, that he might the better pity us that be men: that he might be a merciful high Priest to us all: and shall we be unmerciful one to another? As the elect of God, put on bowels of mercy, Col. 3.12. We have a merciful high Priest; Let us be merciful one to another. It is a token of a wicked man, of a reprobate, to be unmerciful: as that rich glutton was, that saw Lazarus daily at his gates, and would have no compassion on him. True Christians are merciful, as Christ is.  
judas came howling to the high Priests and pharisees; Oh I have sinned in betraying innocent blood: what is that to us, say they? See thou to that: So, such a neighbour is sick in the Town, such a one is mourning for the death of his Children, his Wife, etc. Such a poor man hath neither meat nor firing, nothing to relieve himself and his Children withal: what is that to us? A lamentable thing! There is a thorn in the foot that pains 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 pitiful to us. Let us be pitiful one to another, that Christ may have pity and compassion 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 happy that hath a friend in the Court, especially if he be gracious with the King: we have a friend in the Court of heaven that is deep in God's books; such a friend, as hath a feeling of all our infirmities. He and we are as Hypocrates twins, weeping and laughing together. Saul, why persecutest thou me? If we be sick, or grieved— he is, etc. This was one special end why CHRIST assumed our nature, that he might the better have compassion on us in our calamities. As the bowels of the true mother yerned, when her Child should have been cut in pieces: so if we be in any affliction, the bowels of CHRIST yearn towards us: therefore let us sound forth the praises of CHRIST with a cheerful heart, that took our nature on him: let us glorify this our elder brother, LORD and Saviour in this life, that we may be glorified with himself in eternal glory, in the life to come.    

CHAP. 3.  
HItherto he hath entreated of the person of Christ, showing him to be God and man: now he proceedeth to his offices. As for his regal dignity, it might be perceived by that which he had already spoken of him, that he was above the Angels themselves: therefore he says little of his kingdom: in his other two offices he is ample.  
1. They are propounded jointly, Verse 1. Then opened Severally and particularly.  
1. He begins with his prophecy, which is contained in this Chapter and part of the next, to Verse 14. Then with his Priesthood, in the Chapter following.  
About his prophecy 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 four. The 1. is taken from his fidelity, illustrated by a comparison between 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 testimony, à 7. to 11. an application of it, Verse 12, 13. The 3d. 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 inflicted on them, that contemn 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 eternal God above the Angels and all creatures: seeing in time he became man, that by God's 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 Prophet 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 carnal, but spiritual 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 jesus Christ. By this sweet and loving title he doth insinuate himself into the Hebrews, and allures them to have a reverend opinion of Christ.  
Yea, he calls them, holy brethren, such as are made holy by jesus Christ, the Holy one of God, 1 Cor. 6.11. By nature we are unholy, as well as others; but Christ sanctifieth us and makes us holy. We that be Christians must not be unholy brethren, brethren in evil, 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-brethrens are holy, Heaven is an holy place; so must we in some measure be holy. Seeing you are holy, and have all your holiness from Christ, listen to him.  
2 For their dignity; Partakers together with the rest of the Saints, of the Heavenly and glorious kingdom, whereunto God in mercy hath called us by the preaching of the Gospel, 1 Thes. 2.12. Now as GOD hath been so gracious to you, as to make you partakers of his own kingdom, purchased by the blood of his Son; so listen you with all reverence to him, and cleave to him alone.  
Of the heavenly calling, that is, Of the preaching of the Gospel, whereby we are called to the kingdom of heaven: whom God hath predestinated, he hath called. The preaching of the Gospel is the bell whereby we are called to eternal 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 ears, whereby we are called to the Kingdom 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 calls, and we refuse to come: wisdom hath made ready her Feast, she shath sent her maids into the streets to call us to her banquet, but we pass 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, etc. when God calls them to his kingdom. As we are partakers of the heavenly vocation, so let us make a precious account of it, that we may be called out of the kingdom of darkness, into the kingdom of light, and remain with Christ for ever.  
Then he comes to the admonition itself.  
Consider: not lightly, as they that do not mind the thing they look upon: their eyes are upon it, but their mind is on another matter: do not you so, but let your mind be wholly fixed on him: look on him with the sharp eye of your mind: consider, that in him All the treasures of wisdom lie hid: he is a rich and plentiful Storehouse, in whom ye may find all the Pearls and jewels of wholesome doctrine: in him there is salvation, and in no other, therefore all other teachers set aside, listen to him. When the judge of an Assizes gives the charge, all that be in the shire-house, especially they that be of the great Inquest, consider seriously what is spoken. When a Paul or Timothy standeth in the Pulpit, Christ jesus the judge of the whole World, gives a charge by his Ministry, and shall not we deeply consider it? When the King makes a speech in the Parliament-house, the whole House considers earnestly what he says: CHRIST JESUS the King of Kings, speaks to us in the Ministry of the Word, yet few consider the excellent things that be spoken. The Queen of Sheba considered Solomon well, all that he spoke or did. Behold, here is a greater than Solomon: Solomon is but a fool to him. Therefore let us diligently consider what he says. 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 be, touching the eternal salvation of our souls, what madmen be we, that we consider them no better? If one should talk to us of gold and silver, we would consider what he says: Christ speaks to us of that, which surpasseth all the silver in the World, yet we regard him not. Let us consider him now, that he may consider of us hereafter, when he comes with his holy Angels.  

VERSE. 2.  
THAN he comes to the description of the party unto whom they must attend. He describes him by two of his offices: his Apostleship or Prophecy, and his Priesthood.  
As Rom. 15.8. he is called the Minister of circumcision: so here, an Apostle, one that is sent, john 3.2. he was sent from God. Gen. 49.10. of Shalach, Shiloach. john 20.21. As my Father hath sent me, so, etc. He is an honourable Legate sent from God to us: therefore let us give ear to him: he is Apostolus Apostolorum, the Prince of Apostles.  
2 The High Priest, to perform all things between GOD and us: to present our prayers to God, as the High Priest did in the time of the Law, and to make atonement between God and us, by the sacrifice of himself on the Crosse. Pontifex, pontem faciens: so Christ by his passion hath made a bridge for us to go to heaven: therefore let us consider him, and no other.  
Of our profession, that is of the Faith and doctrine, 
Rom. 10.10.  which we profess.  
And if this be not a sufficient description of him, in the end he names him: CHRIST JESUS: the anointed of God, and Saviour of the world.  
He is called an Apostle, or a Prophet sent from GOD, in opposition to Moses, who was the most worthy Prophet among the jews: and the high Priest in respect of Aaron, which was the high Priest in the time of the Law. The LORD JESUS 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 down simply, then comparatively.  
He is a faithful Apostle or Prophet: he hath delivered to us the whole counsel of God, without the mixture of humane inventions: 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 chair of dignity, 1 Sam. 12.6. Acts 2.36.  
He may be said to be made of God, in respect of his humanity, Gal. 4.4. but when the fullness of time was come, God sent forth his Son made of a woman, made under the Law.  
As Moses so greatly renowned among you.  
His fidelity is set forth by the person, to whom he was faithful: 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 Gospel too.  
Then he compareth him with Moses.  
1. In that wherein they were alike.  
2. In that wherein unlike, wherein a dissimilitude between them.  
As he was faithful, so was Moses: in that they agree, Num. 12.7. As CHRIST was faithful in all the Church throughout the world: So Moses was faithful in all that part of God's house which was in Israel: they were both faithful. 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 faithful, delivered sound doctrine, not mixed with the glosses of the Pharisees: he was faithful to the death. Fidelity is a principal quality in a Minister and steward of God's house, Matth. 24.45. 1 Cor. 4.2.   

VERSE 3.  
NAy, in some respects he is many degrees above Moses.  
Moses in the estimation of the jews, was the most rare and famous Prophet, joh. 9.28. The Scribes and Pharisees sat in Moses chair, Matth. 16.14. None durst say he was Moses: they thought none comparable to him: yet here he exalteth 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 parcel of the house: therefore our Saviour CHRIST far surpasseth him.  
CHRIST is more glorious than the whole house, than 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 men's judgement is to be preferred before the house, he is of greater estimation than the house: for his wisdom, wealth and power in building of it.  
The workman is more to be accounted of, than the workmanship: the potter more than the Pot.  
The Church is the house of the living God: the principal builder of this house is our SAVIOUR CHRIST, Matth. 16.18. upon this rock I will build my Church: inferior builders under him, as it were his men, are the Ministers and Preachers: the tool wherewith he buildeth, is the Word: the mortar wherewith he fasteneth together the spiritual living stones in this building, is faith: the ground whereon this house standeth, is the whole world: for he 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 faithful in all ages: they are all built from time to time by our Saviour Christ: he built Adam, Sheth, Enoch, and Noah before the flood; Abraham, Isaac, jacob 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 he buildeth us at this present day; and will build all his Elect to the end of the world.  

2 Cor. 6.1.  We that be 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 Apollo's 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 ache, and yet not lay one stone well in the building, without the Lord jesus. By one Sermon of Peter's, three thousand souls were added to the Church, Act. 2.41. yet Christ wrought at that Sermon, else Saint Peter's preaching had been in vain. It was not so much St. Philip, as Christ that built the City 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 jesus at this day, that builds us up by the preaching of the Gospel. As they say in the Psalm; except the Lord build the house, 
Psal. 127.1.  they labour in vain that build it: So may we at every Sermon; except the LORD JESUS CHRIST build with the Preacher, we shall never be a fit house for GOD Almighty. Therefore let us all be suitors to CHRIST, that it would please him, by his holy, blessed and powerful spirit, to build us up daily more and more, and to water all the Sermons we hear, with the dew of his gracious spirit.   

VERSE 4.  
HE doth illustrate it by a common received principle.  
Marvel 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 mortal man, but by the immortal GOD, which is jesus Christ. Christ, 1 Cor. 3.11. is the foundation, in respect of doctrine: he is the material and efficient cause of the building. An house consisting of many stones and pieces of wood, must have an artificer to put them together: so the Church consisting of jews and Gentiles, of all people in the world, must be fastened together, by the Lord jesus Christ.  
The force of the Article is not to be omitted: all those things whereof we entreat, 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 restrain the universal 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 eternal GOD; therefore greater than Moses and all the Church.   

VERSE 5.  
THe second comparison. What then? Makest thou no reckoning of Moses? Yes, as a servant, but not as the Lord and Master of the Church.  
The Son and heir hath greater pre-eminence in the house, than any servant. Christ is the Son, Moses the servant.  
1. The Son, especially the eldest Son and heir, is more reverenced in the house then any servant. 
Mark. 12.6.  I will send my Son, 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 ministered unto him, Matth. 4.11.  

joh. 8.35.  2. The servant abideth not in the house for ever: there is change of servants almost every year. Moses was in the militant Church but for a time, he served out his years and went away: CHRIST tarryeth in the Church for ever.  
3. The servant waiteth on his Master, he sitteth not at the same board with his Master, as the Son doth. So Moses was attendant on GOD: but CHRIST sitteth at the right hand of GOD as equal in Majesty with him.  
4. The servant may look for his wages: but he hath no right, no title to the goods that be in the house, as the Son hath. So Moses as a servant had his wages of God's mercy, that is, eternal life: but Christ hath right to the Church, it is his possession.  
5. A servant may be faithful in some measure, but not so faithful as the Son, whose the house is, and all things in the house: wherefore Christ far excelleth Moses.  
Both the parts are handled severally.  
I do not deject Moses, when I set up Christ. Let Moses be honoured in his place, and Christ in his.  
He was no cozening and deceitful Merchant, but faithful 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 choice of the fairest word the Grecians have for a servant: he doth not call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an ingenuous servant, that in respect of that reverend estimation, which he hath of his Master, performs to him all the duties and offices that he can: one, that honours and reuerences his master: he was a most rare and honourable servant.  
Wherein did his service consist? in bearing witness to Christ. Which hereafter should be published in all Ages concerning Christ to the people, as they were able to conceive of those heavenly mysteries. Moses prophesied of CHRIST, Deut. 18.15. and Acts 3.22. he wrote of CHRIST, john 5.46. he instituted many types and figures of our Saviour Christ; as the Paschall Lamb, the brazen Serpent, etc. Thus did he bear witness to CHRIST, to the Gospel: this was one special piece 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 Gospel: 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 Gospel was in Paradise.   

VERSE 6.  
YE have heard what Moses was, now see what Christ is.  
And there is great odds between 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 Governor of the House.  
Not over another man's house, as Moses was; but over his own house: the house was his own: 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 Gospel to give ear to Christ, that speaketh to us in the ministry of the Word: This is my beloved Son, hear him.  
Now in the end, the Apostle makes an exposition of the Allegory, and applies it to them to whom he writeth.  
I do not speak of the Tabernacle or Temple, which were glorious houses, wherein God in some sort dwelled: but I speak of God's spiritual house, the Church, a part whereof you are, as well as Moses, and they in the time of the Law.  
All Christians in all Ages are the house of God.  
What a singular honour is this, that we should be God's house? yea, his dwellinghouse? 1. A Nobleman hath many Houses, which he dwells not in himself, but letteth them forth to other men: we are not houses to let, but God himself dwelleth in us: we are his mansion-House. The Centurion said to Christ, I am not worthy that thou shouldest come under my roof: so may we say, 
Ephes. 3.17. Apoc. 3.20.  we are mortal and sinful men, houses of clay, unworthy that God should come under our roof: 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 King's house be overgrown with weeds? Shall there be filthy and sluttish corners in a King's Palace? And shall we that profess ourselves to be God's house, be full of pride, envy, and malice, that be stinking weeds in the nostrils of God? Shall God's house be full of swearers, drunkards, adultereres, etc. The devil found his house swept and garnished to his mind, and shall not God's house be swept for the entertaining of him? Let us garnish ourselves, which are God's house, with the sweet flowers of faith, love, hope, zeal, humility, temperance, patience, sobriety, that God may take delight to dwell in us.  
3 There is no man, especially if he dwell in an house, and it be his own, but will bestow needful reparations on it: and do you think God will suffer his house to lie unrepaired? nay, being God's house, we shall want nothing for soul or body. If we decay in faith, zeal, and other graces of his spirit, he will in due season repair them again, he will keep his house wind-tyde, and water-tyde, he will preserve it from wind and weather: yea, the gates of hell shall never prevail against his house.  
4 A man may have an house and be defeated of it; some wrangling Lawyer may wring it out of his hand, or he may be weary of his house, and make it away: none can snatch God's house out of his hand: he is no changeling, he will keep his house for ever. Blessed are we that be GOD'S house! and the Lord give us grace to keep us undefiled for his Majesty, that he may take pleasure to dwell in us in this World, and we 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, etc. One special quality of a good house is to be firm, 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 boldness that we have by faith, to come into the presence of God, to whom we have access by Christ, apprehended by faith: and by virtue whereof we may boldly call God Father, and open our minds freely to him: that is the nature of the word.  
Unto faith must be annexed hope: faith makes a Christian, hope nourishes and sustains 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 lean upon continually: as we have begun to hope for eternal happiness purchased by Christ, so we must still stand in a steadfast expectation of it. Though persecution arise for the Gospel, though we be clapped 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 sleep in an whole skin: let not the pleasures and profits of this world carry us away from Christ: though death itself 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 Pearls and graces of the Spirit. Whatsoever comes, let us hold faith and hope fast: let Houses and Lands, Wife and Children, yea, our own life go, rather than them. Thus if we hold the confidence that we have in CHRIST, and the rejoicing of our hope to the end, we shall be God's 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 rejoicing of the hope, the glorying of hope. Satan and his instruments go about to overthrow our hope, and mock at it. It is a goodly thing I warrant you, which you hope for? What fools are you, in hope of an imaginary kingdom hereafter, to deprive yourselves of so many pleasures in this life? be wiser than so: A bird in the hand is better than two in the bush. Take your pleasure while you be here, and hope not, ye cannot tell for what.  
To that he opposeth this glorying and rejoicing. Yea, 
Rom. 5.2.  boast of your hope, even before your enemy's faces, what excellent things are reposed for you, and rejoice in this hope, as if you had the kingdom of heaven already.  
Not as if these did make us the house of GOD: but by these we shall have an assurance to ourselves, that we are the house of GOD.  
A Father says to his Son, if thou wilt be no Alehouse hunter, but do as I will have thee, thou shalt be my Son: this doth not make him his Son; for he was his Son before: but it assures him to be his Son. A Captain says to his soldier, if thou wilt play the man, and not shrink in the wetting, thou shalt be my Soldier, yet he was his Soldier before: so here, if ye hold fast faith and hope, ye shall be my house; that is, all the world shall see indeed that you are my house; not for a while, but to the end: So as neither we faint in persecution, nor in the time of prosperity be drowned in the pleasures and profits of this world. Be faithful 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 ears and hearts against this worthy and heavenly Prophet, but to entertain him with all reverence. Secondly, a strengthening of the charge by an argument, which he disputeth by the example of their fathers.  
Where, first the sin of their fathers: then the punishment of the sin. Their sin is set down, 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 means they had to call from it, the time how long they continued in this sin.  
The punishment is double. 1. GOD'S 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 Son 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 sustaining of us in it; let us beware of infidelity, that pulls down the house, and shuts up the door against this Prophet, that he cannot enter in into us.  
Now because he was to make a commemoration of the stubbornness and contumacy of the ancient Israelites, which in time rejected this Prophet, and would not hear him; very wisely for offending of the Hebrews, he delivers it in the words of the Holy Ghost, rather than of his own. They would peradventure have kicked against his reproof: but they durst not spurn at the reprehension of the Holy Ghost. The Holy Ghost long ago by the mouth of David provoked the people to listen 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 Author of this Psalm: for he himself 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 breathe them into those worthy instruments, which he used: 
2 Pet. 1. ult.  Holy men of God spoke as they were moved by the Holy Ghost. The Manichees said, that the evil GOD was the Author of the Old Testament, and the good GOD of the new: yet the Holy Ghost spoke in the Old Testament. This then is the prerogative of the sacred Scripture above other writings. In other books men speak: but in this God speaketh. In other writings, Tully, Seneca, Plato, Aristotle, Plutarch speaketh, who indeed were wise and learned men: but in the books of holy Scripture the Holy Ghost speaketh, which is the fountain of all wisdom. In them the servants speak: in this the LORD speaketh. In them the subjects: in this the Prince. The Holy Ghost speaketh in the books of Moses, of the Psalms, of the Prophets, in the books of the New Testament: yet such is the blindness of our understanding, and the corruption of our nature, that we prefer humanity before Divinity, the writing of men before the writings of God, the Moon before the Sun: we had rather be reading of humane Authors, then of these heavenly books, wherein the HOLY GHOST speaketh to us.  
Now if ye will hear his voice, as God hath commanded you to do, Deut. 18.18. Then harden not your hearts. Thus it is as clear as the noon day, that the Spirit of God gives an evident testimony of our Saviour CHRIST. To day. In the time of the Gospel. The law was as the night: this as the day. While he speaketh to us. 2 Cor. 6.2. CHRIST spoke in Moses time, in David's time, he spoke in his own person on the earth, and he speaks in the Ministry of the Gospel to the world's end. The Gentiles that were not as yet of CHRIST'S fold, hear the voice of CHRIST, joh. 10. but CHRIST is now in heaven: therefore the voice of the Preachers is the voice of CHRIST.  
He doth not say, to morrow: post it not off till to morrow, but hear it To day, while it may be heard.   

VERSE 8.  
WHat then? He doth not say, stop not up your years: we must not do that neither: but it is in vain for the ear to hear, if the heart be hardened: therefore first he beginneth with the heart. God opened the heart of Lydia. The heart is the principal thing which GOD requireth in the hearing of the Word. In vain do we hear with our ears, if our hearts be not opened: therefore says the Holy Ghost, harden not your hearts.  
GOD hardeneth the hearts of men, and men harden their own hearts.  
He hardened the heart of Pharaoh, and Deut. 2.30. GOD hardeneth not only permissiuè, but also actiuè: the LORD hath a kind of act in it, his providence is in it. He gave up the Gentiles unto their own lusts, Rom. 1.24. 
2 Thes. 2.11.  He sendeth the wicked strong delusions to believe lies. He did not only suffer Pharaohs heart to be hardened, but he hardened it indeed: How? Not infundendo malitiam, by infusing evil 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 evil into us: yet he doth not harden only subtrahendo gratiam, though that be one means; but by having an operation in the action: yet so as he is free from the least imputation of sin. As hardness of heart comes from GOD, it is a punishment of sin, of our former contempt of his grace and mercy offered to us: as it proceedeth from ourselves, it is a sin, yea an horrible sin.  
To conclude, we first contemn that grace which should soften our hearts, and then God hardens them.  
We ourselves, properly to speak, are the hardners of our own hearts. GOD gives us his sacred word as a trumpet to waken us out of sin, he sends us his Ministers and Preachers, as bells to toll us to the kingdom of heaven: they will us in GOD'S name to believe in CHRIST, to forsake our sins, be they never so near or dear unto us: we for all that, harden our hearts, that those heavenly admonitions cannot enter into them. Let God say what he will, let him preach by his Ambassadors; we will still continue in unbelief and dwell in our sins: we say with them in the Gospel, we will not have this man to reign over us. 
Luk. 19.14.  Sin shall be our King, Lord and Master. CHRIST JESUS shall not rule us by his word and Spirit. This is the hardness of heart that is in us by nature. Oh Jerusalem, how often would I have gathered thy children together, and ye would not? Matth. 23.37. The LORD sent his Prophet's early and late: 2 Chron. 36.16. and in Zach. 7.12. there is a wonderful example to this purpose.  
This hardness of heart reigneth exceedingly at this present day, yea even in those towns where there is most plentiful preaching. Therefore let us entreat 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 mollify our hearts, that the heavenly doctrines, exhortations and admonitions delivered to us, may sink deeply 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 seed: if the Wax be hard, it cannot take the impression of any seal: and so long as our hearts remain hard, they cannot receive the immortal seed of the word, nor the print of the Spirit, which is GOD'S seal. Wherefore let us be suitors to God, to soften our hearts daily more and more. Above all evils, the Lord deliver us from hardness of heart, for that is the ready way to hell. When ye be at Sermons, harden not your hearts against the vices, that are reproved, but tremble at the word of GOD, be grieved for your sins, open the doors of your hearts to the Lord jesus which standeth knocking at them with the hammer of his word, that he may come and sup with you in this life, and you dine and sup with him in the life to come.  
From this hardness of heart he dissuadeth them, by the fearful judgement of God, that fell upon their fathers for it: which he propounds first generally.  
In the provocation. Hebr. (Meribah:) in the chiding and contending, when the father's 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.  
Do not you dance after that Pipe, and walk 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 here alludeth. Some refer it to that, Numb. 14. Where after the return of the Spies they despaired of entering 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 form of the oath that God used.  
Nevertheless, it were fittest to expound it generally of the stubborn and contumelious behaviour of the Israelites in the wilderness, then of any one particular temptation.  
1. Because he names no particular place, but the wilderness in general.  
2. Because the tempting he speaketh of here, lasted the whole forty years.  
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, joh. 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 apparent, that they tempted him many times.  
Then he describeth it by all particular circumstances belonging to it.  
1. By the place where this sin was committed, in the wilderness, where they were subject to innumerable dangers, scarcity of meat and drink, to the invasion of wild beasts, compassed with enemies on every side: yet the LORD was as a wall of fire round about them, he carried them on Eagles wings, he suffered none to do them any wrong, but reproved Kings for their sakes. Notwithstanding in this place where they were continually under the wings of GOD'S protection, they tempted him and provoked him to wrath: as if the Child should scratch the nurse's face, when he is in her arms.   

VERSE 9  
2. THe parties that committed this offence, were their Fathers, of whom they much gloried and boasted. Our fathers eat Manna in the wilderness. God made a covenant with our fathers, that he would be their God, and they should be his people. The oracles of God were committed to our fathers. God talked familiarly with our fathers, our fathers were deep in God's books. If we do as our fathers did, we cannot do amiss. I but our fathers must not always be a rule for us to follow: your fathers tempted CHRIST in the wilderness, so must not you do: 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 jews Apes: they are likewise wedded to their fathers. Our fathers were of this Religion, therefore we will be of it: our fathers kissed the Pope's feet: ergo. Our Fathers cast off the yoke of CHRIST, therefore we will do the same: our fathers would be joint Saviour's with Christ, they would merit heaven, therefore we will do the like: our fathers worshipped they knew not what, so we will do.  
But Saint Paul gives us a better rule: be ye followers of me, as I am of Christ, 1 Cor. 11.1. If our fathers followed CHRIST, let us follow them, otherwise let them go alone: thy father drowned himself, and wilt thou drown thyself too?  
The Father of lights must be preferred before the fathers of darkness: the Father of heaven before the fathers on earth. If we delight in antiquity, let us do as the ancient of days prescribeth us: let us not dote with our fathers, and go to hell with our fathers.  
Children must be content to hear of their father's sins, for the better avoiding of them. If any rail of our fathers that be dead, spew out their poison 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 fear and zeal of GOD admonish us of our father's gross and notorious offences, that we stumble not at the same stones and break our necks as they did; we are to take it in good part, and profit by it: to that end doth the Apostle here make a commemoration of their father's sins: but do not you tempt me, as they did.  
The quality of their sin, was a tempting and proving of him: probaverunt: that is causâ curiositatis exquisiverunt an possem facere: Num. 11.18.  
God is tempted divers ways.  
1. If having means, we neglect them, fond flying to the supposed providence of GOD: if CHRIST having a pair of stairs to come down by, should have cast himself down from the pinnacle of the Temple, he had tempted GOD. Many that be sick, would fain be well, but they are resolute to use no physic: many would gladly far well, have sufficient for themselves, their Wives and Children, but they will not labour, nor take pains: that is a tempting of God.  
2. Men tempt God, when having had evident proof and manifest experience of his wisdom, power, mercy, and goodness; yet if they be driven into any straits, and see no present means to come out, than they murmur against God, despair of his providence, and are ready to exclaim against God. This was the Israelites fault: and thus often times they tempted God in the wilderness. If they wanted water to quench their thirst withal; 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 again to Egypt; then they wished themselves dead: as if the same God, that had miraculously beyond the expectation of men provided for them heretofore, was not able to do so still. So when some told them of the walled towns that were in the land of Canaan, of the mighty Giants that were in the Country in comparison of whom they were but Grasshoppers; then they broke forth into this exclamation; God is not able to bring us into this land; we and our Children shall perish in this wilderness.  
They had seen with what a strong hand God had brought them out of Egypt, 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, than God was no body, of no power or willingness to do 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 changes; yesterday and to day the same for ever. Men may change, but God changes not: a man may be strong to day, and weak to morrow; whole to day, and sick to morrow; rich now, and poor afterwards: alive now, and dead a while after: a man may love us this hour, and hate us the next, as Amnon did his sister: therefore we may make a question of the help of man. But God is one and the same continually, not a shadow of turning in him: his arm is never shortened, the wellspring of his mercy and goodness is never dried up.  
Therefore in all distresses let us trust in him, though all worldly means fail us: in sickness and health, in poverty and wealth, in death and life, let him be our pillar to lean upon. The Prince that would not believe the plenty, that GOD had promised, was trodden to death, 2 Reg. 7.17. and the carcases of these men that thus tempted God, fell in the wilderness: therefore let us beware of incredultie. As Faith is the best virtue: so infidelity is the greatest vice. CHRIST could do nothing among his own kinsfolk, because of their unbelief. Shall any thing be impossible with God? Indeed, that which he wills not, that he cannot do: it is his will that CHRIST in respect of his humanity should be in heaven, till the day of judgement: therefore he cannot do this, make his body to be here on the earth. The Papists set Gods omnipotency on the tainters, and stretch it too far, as some bad clothiers deal with cloth.  
But if God have once given us his faithful promise to do 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 blocks in the way, they should have depended on this promise. So God hath promised us the kingdom of heaven: fear not little flock, it is your Father's pleasure to give you the kingdom, Luke 12.32. though now and then through weakness we fall into sin, though Satan and his instruments rage, though we be sick, die, be buried, our bodies consumed to dust and ashes, yet let us certainly know we shall have this kingdom.  
This is amplified by an excellent means which they had to pull them out of this infidelity: which was a continual view and contemplation of the wonderful works of God: although they saw my works, in the Hebr. they saw the Egyptians 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 stony rock; Manna descending from heaven, that the clothes on their backs and shoes on their feet did not wax old many years together, they might have felt with their hands the power and goodness of GOD protecting them; yet they would not believe in him: whereas the sight of God's former works should strengthen our faith in all future calamities. That use did David make of the works of GOD. The LORD delivered me from the claws of the Bear, and paws of the Lion: therefore he will deliver me from this Philistim. GOD was gracious to me in such a sickness: therefore he will be in this. GOD provided for me when I was a child and could not shift for myself: therefore he will provide for me being a man grown. GOD preserved me 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 help me still. God delivered England in the year one thousand five hundred eighty eight, therefore if England serve him, he will deliver it still.  
When Queen Elizabeth, the mirror of the world, was taken away, we looked for a woeful day; yet God gave us a joyful day after it: therefore always let us trust to him: let the sight of his wonderful works daily before our eyes, be as oil to nourish the lamp of our faith, that it never dye.  
The last circumstance appertaining to this sin, is the time how long it continued, they tempted and proved him 40. years, though they saw his works. These words in the Hebr. are coupled with that which followeth: 40. years was I grieved with that generation. Yet there is no jar between Paul and David: for these two are convertible, and depend the one on the other.  
They be both true: they tempted God 40. years, and he was grieved with them 40. years. If they tempted him 40. years, than he must needs be grieved with them: and if God was grieved with them 40. years, than they tempted him so long, so that the one cannot be separated from the other.  
They dwelled in this sin a long time, and would not be plucked out of it.   

VERSE 10.  
THe punishment of the sin. God's wrath was kindled against them. In the end, after he had borne the burden of their sins many years together, his wrath did break out against them for it. They were irksome and tedious to me. I could bear them no longer, after that I had striven with them forty years— when there was no remedy, I cast them off.  
God is grieved similitudinariè.  
That rebellious, that obstinate generation. He was not grieved with their Children, but with them. The Children do not smart for the father's faults, if they make not their father's sins, their own sins. Their Children went into the land of Canaan, though they did not.  
Lest it should seem to be a grief or anger without reason, he shows the equity of it: they were a blind, ignorant and perverse people, that would not hear me; therefore I was worthily grieved with them.  
They are a vagrant and wand'ring people, straying out of the way. He doth not say, they have erred; but err: continually erring: ever. Not in their outward lives and conversations only, but in their heart, which carrieth the whole man after it: there he points, out the fountain of this sin: the corruption of their hearts. If the heart be blind, the whole man must needs be blind.  
Ways, that is my laws and commandments. These be the ways wherein we ought to walk: or, my works: quia per ea ad nos venit, to impart his benefits to us, and to open himself to us. They had means enough to come to the knowledge of my ways: my servant Moses and others were ever teaching of them, but they willingly continued ignorant, and would not know my ways. 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 God's ways to the Devils ways, Ephes. 4.17, 18.  
Yet there is in men a double ignorance: the one is simplex & insita, the other is composita & affectata. All by nature err and are drowned in ignorance. Paul saw at Athens an inscription on an Altar, ignoto deo: but many of them, if God send the candle of knowledge amongst them, skip for joy, and embrace it with both arms. Others, though they live in those places, where the light shineth before their eyes, where there is continual preaching, yet they remain ignorant still; some through carelessness and negligence not regarding it; others even upon will and stomach, they close up their eyes, and will not see the light. Such were many of these Israelites, they would not know the ways of God. A fearful 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: he doth not say, but swear, not in sport and merriment, but being much moved, hot and angry against them for their sins.  
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 he cannot bring forth his words: an usual Aposiopesis. Something must be supplied, If they shall enter into my rest, let me be counted no GOD, let me never be believed hereafter. The suppressing of these imprecations, doth argue that they should be seldom used by us. So did Abram, Gen. 14.22. Christ, Mar. 8.12. Saul, 1 Sam. 14.44. whereas we in our anger cannot contain ourselves, but furious speeches come by and by out of our mouths. If I be not even with him, I pray God I may sink where I stand, never enter into the kingdom of heaven, etc. We should not be so rash in producing of them.  
God, as ye see, swears, so may we do: if we could keep ourselves within those limits, that he did.  
1. God swears seldom: the Scripture doth not bring him in swearing often: at every word, as we do.  
2. When God swears, it is by himself, by no creature: we swear by blood, wounds, fire, bread, cheese, etc.  
3. It is a matter of weight that makes God swear: he doth not swear upon every trifling occasion, as we do: it was a matter of importance that made him swear now, even the establishing of his justice, that men should beware how they provoke him by their sins.  
4. God swears not rashly in heat and choler, as we do: if our blood be stirred, than we swear vengeably. Though it be here said, he swore in his wrath, yet it was a just and advised anger; not a choleric fury, as ours is.  
There be two things that make God swear: the one is the confirmation of his mercy, and gracious promises to his Children; Hebr. 6.17.  
The other is the strengthening of his justice, and threatenings against the wicked; as in this place: and let us beware when God swears. If the King do not only say, such a man shall dye, but swears to it, than there is little hope of life for him. God hath not only said but sworn, that all contemners of his word, that harden their hearts against it, shall perish eternally. Therefore there is no dallying, let us look to it.  
An horrible sin that wrings an oath from God.  
It is called, his rest, because he in his eternal counsel prepared it for them, and promised it to them long ago: 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 continual toils and turmoils in the wilderness, where they were always molested with flitting up and down: but when they came into this land, they should rest. here they rested under their Vines and Figtrees: hence it hath the name of rest. 2. By it also is meant the Kingdom of Heaven, where we shall rest with Abraham, Isaac and jacob for ever. Now were all they that died in the wilderness, excluded from that rest too? no. Moses never came into the Land of Canaan: yet he came into the Kingdom of Heaven. I dare not say, that all that were overwhelmed with the flood, went to hell; nor, that all were deprived of the celestial Canaan, that miss of the earthly: but the wicked persisting in their sins without repentance, undoubtedly lost both.  
The cause why they were deprived of this rest, was their stubborn contempt of God, in his Servant Moses speaking to them from time to time. He persuaded 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 peaceful possession of the Land: but they would not believe it: when any thing crossed them, than they would go to Egypt again. Therefore let us take off that sin, that we be not partakers with them of the punishment. As Christ said, behold a greater than Solomon is here: So say I of the ministry of the Gospel, a greater than Moses is here.  
If the ancient Israelites lost the land of Canaan, and some of them the Celestial Canaan too, for despising Moses, and for murmuring against him and grieving him: how shall we escape that contemn Christ, the Apostle and High Priest of our profession, which is so far greater than Moses, as the Son and heir of the house, is above the servant in the house? 
2 Cor. 13.3.  Christ spoke by Saint Paul and the rest of the Apostles in their time, and he speaketh by us, which are His Ambassadors at this day: therefore harden not your hearts against his preaching, lest 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 follows the application of the former testimony: wherein. 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 dissuasion from the poison of infidelity, that was the bane and destruction of the Israelites. 2. A persuasion to a mutual exhorting and stirring up one of an other: which may be a counterpoison against infidelity. In the dissuasion, the manner, and the matter of it.   

VERSE ●●  
1 FOr the manner, he gives them a caveat to take heed of it. See to it; it is a dangerous vice, therefore beware of it.  
2 He draws them to the embracing of this caveat, by a loving title given to them. One brother should be careful of the good of an other: I count you as my brethren in the Lord jesus, having all one Father, and one elder brother, Christ jesus: therefore 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 shipwreck, especially when they be near the haven: you have begun long ago to give up your names to CHRIST; continue with Him, and forsake Him at no time.  
In any of you. For mine own part I love you all, and would be loath that any of you should perish.  
What? he doth not say, an evil eye, an evil tongue, an evil hand, but an evil heart: that is the fountain of all.  
And lest they should be ignorant, what kind of evil heart he meaneth, he addeth of infidelity, that is, according to the Hebrew phrase, an evil unfaithful heart, that is possessed with infidelity, as the hearts of the Israelites were.  
What to do? what will infidelity cause us to do? it will produce a lamentable effect, if we look not to it: it will make us depart from the living God: to leave His camp and to go to the enemy's camp; 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 infidelity; these fruits it hath, therefore let it be eschewed by us all.  
The conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Verse 7. is to be referred hither, as if all the rest had been included in a parenthesis. Wherefore as the HOLY GHOST said to them of old time: so say I to you now; beware that the same unfaithful heart be not in you that was in them.  
1 here we are taught, that we of the new testament, must make use of the examples that be in the old. Whatsoever things were written afore time, were written for our learning. Rom. 15.4. Hence it is that Noah's flood, wherein the whole world was drowned, that the destruction of the Sodomites, the overthrow of Tyre and Sydon, Lot's Wife, and such like are mentioned in the writings of the Evangelists and Apostles: and Saint Paul in this place will have them to beware of infidelity, which was the overthrow of their fathers. We read the Scriptures cursorily, to be acquainted with the History, that we may be able to talk of it: but we make not that profitable use of them for the reformation of our lives, as we ought to do. If any in the time of the Law have been punished for any sin, let us take heed of that sin.  
2 Whereas the Apostle chargeth us especially to take heed of an evil and unfaithful heart; it gives us to understand, that every Christian is to look most carefully to his heart. It is good to set a watch over our eyes, hands, feet, tongues, but chiefly for to set a watch over our hearts: Keep thy heart with diligence, omni custodia. 
Prov. 4.23.  The heart carries all the body, as the great wheel in a clock doth the whole clock: therefore let us all have an eye to it, that it be in good temper. Out of the heart come Murders, Adultery, all kind of mischiefs: therefore let us take heed to our hearts. It is a folly to go about to stop the stream, if the fountain remain unstopped. A beautiful apple is not worth a straw, if it be rotten at the Core. The root of the tree is especially regarded by every good husband, that there be no worms in it: otherwise it is a folly to look to the branches. Let us that be Christians, sift and examine our hearts, let us labour to purge and cleanse them: especially, let us take heed, that the worm of infidelity, which will cause us to depart from God, be not breeding in them.  
That is the main point that he aimeth at. Infidelity is a grievous sin. As faith is the greatest virtue: so infidelity is the greatest vice. Christ could do nothing among His own brethren, for their unbelief sake: Matth. 13. ult. Infidelity is a bar to keep out God's blessings. Our Saviour after His Resurrection reproved the eleven Apostles, for their infidelity. Mark 16.14. The Holy Ghost shall rebuke the world of sin, because they did not believe in Christ: john 16.9. The jews were cut off for their infidelity, and we that be Christians stand by faith. Rom. 11.20. The noble man that would not believe God's promise, was trodden under feet in the gate: 2 Reg. 7.17. The ancient Israelites whom God brought with a mighty arm out of Egypt, perished in the wilderness for their infidelity, and never set a foot into the promised land. Therefore take heed, there be not in any of you an unfaithful heart: shall we not believe God? shall we make him a liar? hath he said it, and shall He not do it? Let us not upon the sight of every difficulty murmur against God, as the Israelites did, and cast away the hope we 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 jesus, which is the high and living God, as the Israelites did. Will ye also go away, said Christ to his Apostles? no, says Saint Peter, in the name of the rest. Lord, whither shall we go? thou hast the words of Eternal 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 jewish ceremonies, to seek salvation by the observation of the law: but as we have begun to fight as Soldiers under Christ's banner; so let us continue fight to the end. Let us never depart from this our Captain. Let not the assaults of Satan, the allurements of the world, honour, riches, preferment, let not the sweet pleasures of the flesh carry us away from Christ; but as faithful soldiers let us continue with Him to the end: If we go from Him, we depart from our own life, and throw ourselves 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 Sovereign remedy against infidelity and hardness of heart, he prescribeth a mutual exhortation unto them, that will be as a trumpet singing in our ears, to keep us out of the sleep of sin.  
Call one to another, as Soldiers do in the battle. Still he persisteth in the same metaphor. As soldiers when they be in the fight and conflict, call one to another, saying, o be of good cheer, play the men, start not aside, cleave to your company, be not afraid of enemy, the victory shall be ours: So we, that be CHRIST's Soldiers, must stir 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 mutual exhortation one of another is amplified three kind of ways: 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 twice, but, daily. 1. We are forgetful of heavenly matters: therefore we have need to be put in mind of them every day. 2. We are dull and slow in practice of them, lazy horses that will scarcely go, therefore we must be put forward with the spur of daily exhortation. As Christ said concerning the forgiving of our brother, that we 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 continually exhorting them. Many think if they have called on their brethren once or twice to pray, to go to Church, etc. they have done their duty. I have told him of it often, I will speak 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 dost 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 opportunity of the time, which he wishes us to lay hold of. What is this day? Some interpret it of the time of the Gospel, 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 counsel; 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 arms to us in the ministry of his Word, to call us unto his Kingdom.  
We are to take the opportunity offered to us, and not let it slip: walk, while ye have the light, while our peace lasteth: that we may conveniently go one to another, while we have the Scripture amongst us, whereby we may learn how to exhort one another; while GOD speaketh unto us by His ambassadors, 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 careful to exhort one another, in these peaceable days, in this flourishing time of the Gospel; let this Christian duty be performed by us all.  
3 The third is the danger that will ensue, if exhortation be omitted: hardness of heart will grow, and so our brethren shall be incurable. The which hardness of heart is amplified by the efficient cause of it, the deceitfulness of sin, carrying us like a thief 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 ourselves. 
Rom. 7.11.  james 1. 1 john 1.8. 2. The Devil that sly serpent deceiveth us. 3. Sin deceiveth us: and that she doth three kind of ways. 1. by putting on the vizard of virtue. Adultery is but a trick of youth: a sweet sin that may easily be borne withal: covetousness is but thrift and good husbandry, every man must have a care of his own estate: swearing is the part of a Gentleman, of a generous and heroical spirit; they be nice fellows base minded men, that will not swear, there is no life in them: drunkenness is good fellowship, they be misers that will not spend a penny in an Alehouse, we maltmen are the only companions in the world. Thus we are coosened by sin.  
2 Sin deceiveth us by shrouding itself under the coat of God's mercy. But let us not be so afraid of sin. God is merciful, he will wink at such light sins as these be; we shall never be called into GOD'S counting house for them: whereas he is a severe punisher of sin, even in his own children.  
3 Sin deceiveth us by custom in sinning. Many sins at the first we were afraid to commit, our consciences checked us for them: but in process of time being enured to them, we commit them without fear or shame. A custom in sinning makes sin at the length seem to be no sin. The children of the Lacedæmonians being used to stripes, had no feeling of stripes: and after we have been used to sin, we have no sense or feeling of sin. Thus especially we come to be hardened through the deceitfulness of sin, our own consciences feared up with an hot iron. Therefore for the avoiding of this, let us exhort one an other daily, that the fire and heat of exhortation may cause our hearts to melt, and so keep us from being hardened through the deceitfulness of sin.  
Exhortation, if it be used in time, will be as a trumpet to waken ourselves and others out of sin. Saint Paul and Barnabas went from town to town, exhorting the brethren. Acts 14.22. Exhort one an other, and edify one another. 1 Thes. 5.11. have compassion on some, putting difference: and others save, with fear pulling them out of the fire. jude, verse 22.23. But alas this duty is neglected: every one for himself, and God for us all. Am I my brother's Keeper? I will look to my own soul as well as I can, what have I to do with my brother's soul? Let not us that be Christians, have such a thought in us. Let us as the Scripture willeth us, exhort one an other daily, labour to preserve one an other from being hardened through the deceitfulness of sin, and let us be as Bells to toll one another to the Kingdom 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 condition carefully to be observed by them.  
They that are partakers of one Christ, and of one Saviour, aught 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 profess the Gospel are partakers of one Christ: therefore let us exhort one another, and save one an others soul.  
One member must respect an other. If the foot 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 pass not whether their brethren sink or swim, go to heaven or to hell, do argue that they have no portion in Christ: for if they had, the preservation of all Christians would be dear unto them. Let us exhort one an other daily, because we are partakers of Christ.  
Here likewise we behold the singular dignity of Christians: they are partakers of Christ: they are Christ's partners and fellows. There is a mutual participation between Christ and us: he partakes with us of flesh and blood, he takes the load of our sins on his back and bears 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 wisdom, holiness, his righteousness is ours; yea his kingdom is ours. We are heirs, yea coheyres with him of his kingdom. As the man at the day of marriage says to his Wife, with all my worldly goods I thee endow: so the Lord jesus our Husband, that in mercy hath married us to himself, endoweth us with all his goods: by reason whereof being poor of ourselves 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 walk worthy of this honour whereunto we are advanced: being Christ's partners, let us not be the Devils partners. Let us not partake with the Devil in sin, 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 participate of Christ's virtue. Let us be holy as he is holy; humble, as he is humble: let us contemn this world with all the vain pleasures that be in it, as he did. What fellowship is there between CHRIST and Belial? If CHRIST be ours, let not the Devil be ours.  
This is good news: we are partakers of CHRIST, therefore we may sleep sound on both Ears, we need take thought for nothing? Not so: such a thought cannot be incident into Christ's partners; for we be partakers of Christ, if we hold, etc. All interpreters with one consent refer this to faith: and indeed it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 sense: yet without any circumlocution or violence offered to the words, it may fitly be translated, if we hold fast the beginning of the subsistence and being that we have in him. For Hypostasis most properly doth signify a subsistence, according to the etymology of the word.  
If as we have begun by faith to have a being in Christ; so we hold fast this our being to the end, growing up daily in him, till we come to a perfect age in Christ jesus.  
Christian's must not needlessly doubt of their salvation. Why doubtest thou, o man of little faith? as Christ hath promised to us a kingdom, so he will undoubtedly perform his promise: for there is not in him a shadow of turning. We must say with Paul, I am persuaded, neither life nor death shall be able to separate us from the love of CHRIST.  
Yet we must distinguish between faith and presumption. Christian's must not set all at six and seven: be not high minded, but fear. Blessed is the man that feareth always. A Child may fear to displease his father, and yet not doubt of his father's love.  
As we have begun in Christ so let us continue in him. Ye are they that have continued with me in my temptations, therefore I appoint to you a kingdom, Luk. 22.28. Be thou faithful to the end. Let us hold fast to the end, the beginning of our subsistence in CHRIST. Remember Lot's Wife: She begun well, but ended ill. So run, that ye may obtain: run not yourselves out of breath at the first: never leave running till ye have the goal of eternal life. We have begun in sound and pure Religion, let us not end in profaneness, in Atheism, in Brownisme and Anabaptisme. Let us hold our beginning fast, and continue with CHRIST to the end: let neither the sly temptations of Satan, nor the sweet allurements of the flesh, nor the dangerous baits of the world, nor the stormy tempest of persecution, if it should arise hereafter, carry us from CHRIST, but let us hold fast the beginning of our being in him, and remain firmly engrafted into him to the end.   

VERSE 15.  
WHy? what is that end, to the which we must hold out? even so long as ye live, and GOD speaks to you in the Ministry of the Gospel: 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 Gospel, 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 four 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 shows 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 we are given to understand, that one of the greatest things that provokes the wrath of God, is the contempt of his Majesty in the preaching of the Word. When they heard, they provoked him to anger: therefore take heed how ye hear: if ye despise 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 says some, not all, it teaches us that the word of God is never without some fruit: 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 book of the Law was read, the hearts of all that heard it, were not hardened. josiahs' heart melted at it. The greatest part of the assembly at Athens, the wise and learned Philosophers mocked at Saint Paul, when he preached Christ, and the resurrection: yet some believed at his Sermon, as Dionysius: amongst the women to whom Saint Paul spoke, one Lydia believed. Let this encourage us that be Christ's Ambassadors: our labour is not altogether fruitless, we shall carry some sheaves or others into the barn of the Kingdom of heaven. Though many in a town, where the word is preached, provoke God to anger, they hear, and regard it not: yet some there be in whom we may rejoice; and though there were none, yet our reward is with God. A fisherman is to be commended for his painfulness in his calling, though he get never a fish: So God will reward us His Spiritual fishermen: though we should not catch one fish in the net of the Gospel; yet for the most part there be some in the worst town that is, that profit by the ministry of the Word: these some though they be few, shall be our crown of rejoicing at the latter day. Again, here we see the estate of the Church militant: the bad are always mingled with the good, Cockle and Corn in the field, chaff and wheat in the barn floor. In this house there be earthen, and golden vessels. In the Church triumphant no unclean thing; all dogs, enchanters, etc. stand without, and are not admitted in: but in the militant Church, there be many dogs, profane persons, as Esau was: there is a Cain, as well as an Abel; a Saul, as a David; an Ishmael, as an Isaac; a judas, 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 judgement, when Christ shall come to purge this floor of his. Moses, whom God used as his hand to carry them out of Egypt. 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 thanks Priscilla and Aquila: and here an honourable mention is made of Moses, though he were dead long ago. We in England were lead out of the Spiritual Egypt of blindness, superstition and ignorance by Queen Elizabeth and other good Princes of worthy memory: therefore let them be remembered still with thanksgiving to GOD.   

VERSE 17.  
SEcond branch: with whom he was grieved, in the ninth verse, the term of forty years was annexed to their tempting of God: here the time that God was displeased with them. But we have showed 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 stubbornly in their sins, and would not be reclaimed 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. Sin not: and though thou dwellest amongst sinners, yet GOD will not pour down the Vials of His wrath upon thee: the soul 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 emphatical. Come into a field where a sore battle hath been fought, and you shall find here a leg, and there an arm, 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 swallowed up quick: some swept away with the pestilence. They all fell in the wilderness by one death or an other: namely, all the impenitent sinners. It is to be restrained to them; for Moses and Aaron and sundry others are to be exempted. God's wrath was not thus extremely kindled against them. All those that dwelled in their sins, fell thus in the wilderness.  
The consideration of these temporal plagues inflicted on sinners, should scare us from sin: the water wherewith the old world was drowned; the fire and brimstone, that consumed the Sodomites; the casting of jezebel that filthy strumpet out of a window, and the eating of her by dogs; the hanging of Absalon by the hair of his head, the fall of the tower of Siloam upon eighteen persons, and the falling of the carcases of the Israelites in the wilderness. Though we fear not hell, because we see it not: yet let us fear the arrows of Gods' wrath which he may shoot at us in this world, and pierce us through. If ye will not fear him, because he can kill the soul, which is the greatest: yet fear him, because he hath infinite ways to destroy your bodies. He can make the French Pox to eat up the body of an Whoremonger: He can make the body of an ominous and malicious 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 food to the fowls of the air: he can make them to lie rotting on the earth, and not to have the honour of burial, as jezabel and these in the wilderness, but make us to be buried, as an Ass is buried, as it fell out to jehojakim. Therefore in respect of these bodily punishments at least let us fear God, and take heed of displeasing him.   

VERSE 18.  
THE third branch: who they were, that God by an oath excluded out of his rest: he saith not, to whom spoke he? that would not be persuaded by all the heavenly Rhetoric 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 than Sacrifice. Hearing is good: to hear many Sermons is a good thing: but to obey that which we hear, is better. Not every one that saith, Lord, Lord, but he that doth the will of my Father, shall enter into the Kingdom of Heaven. Mat. 7.21. Christ shall come from heaven, to render vengeance to them that obeyed not the Gospel. 2 Thes. 1.8. The ancient Israelites were banished out of God's rest, because they obeyed not His voice. I was not disobedient, says Paul, to the heavenly vision. Let us by their example learn to obey God, that we be not excluded out of His everlasting rest.   

VERSE 19  
IN the last place he pointeth out that main and capital sin, for the which they were debarred this rest: and he introduceth it in Emphatical terms. In the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a conjunction copulative, but often it hath the force of an illative, as 1 Cor. 15.21  
It is as clear as the noon day, we may behold it with our eyes. Not, that they would not; it may be they had a mind to enter into that rest, but could not: why? what barred them out? unbelief. Infidelity is a grievous sin. The Noble man on whose hand the King leaned, was trodden under foot in the gate, because he believed not the Word of the lord If the Lord would make windows in heaven, might this thing be? it cost him his life for it. 
2 Reg. 7.17.  The ancient Israelites were here excluded out of the Land of Canaan, and many of them out of the Kingdom of heaven too, because of their unbelief. Can God give us flesh to eat? can he prepare a table for us in the wilderness? thus they mooted on God's power, and called it into question: o the towns of the Land of Canaan are walled up to heaven: the inhabitants are Giants, we as Grasshoppers in comparison of them. Can God bring us into this land? for that cause they entered not into it: therefore let us labour to pluck up this bitter root of infidelity out of the hearts of us all.  
Nevertheless, it is the proper vice of this age, it reigneth exceedingly among the professors of the Gospel: we believe neither Gods threatenings, nor His promises. God says, whoremongers I will judge: a point 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 fruit, etc. We read of no hurt that Dives did to Lazarus: he did not set his dogs on him, nor cudgel him from his gate, yet because he did no good, he fried in Hell: we will not believe this: for all that, we will keep that we have to ourselves, and do no good with it. The curse shall not depart from the house of the swearer: yet we swear still: we laugh in our sleeves at the threatenings of God. And as for his promises, we believe them not. God hath promised us a Kingdom, where, though we be consumed to dust and ashes, yet we shall rest with Christ for ever: yet we believe not this. A Bird in the hand is better than two in the bush. We will not leave our earthly pleasures in hope of this Kingdom. Our unbelief 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 year that we remove tenants out of houses: unbelief is a bad tenant, that will not only pay us no rent, but will also rend God's Kingdom from us, hath dwelled in the houses of our hearts many years together: let us now at length give him a remove, thrust him out of doors: let us believe God in all his sayings in this life, that we may rest with him in his eternal Kingdom 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 fearful example of the wrath of God, that fell upon the ancient Israelites, for hardening their hearts against his voice and contemning him: for this cause they were excluded God's 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 Gospel, wishing us not to tread in the steps of the rebellious jews, lest we drink of the cup of God's wrath, as they did.  
This Chapter divides itself into two branches.  
1. The remainder of Christ his prophecy, to Verse 14.  
2. A transition to his priesthood. In the remainder, the former example is applied to us. In the which application we have, first a dehortation from incredulity, which was the bar that kept them out of God's rest, to Verse 11. 2. An exhortation to a diligent study to enter into that rest. Touching the former, 1. A propounding of the dehortation. 2. A preventing of an objection, that might be 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 God's wrath in the ancient Israelites, which for their unbelief and contumacy were shut out of God's rest: let us being subject to the like frailty, and as little able of ourselves to stand as they, let us fear that we fall not as they did.  
What is it; that we must fear?  
Lest any of us should seem to come short of his rest: for there is no time to sin, and go to hell, in our youth or elder age.  
How? lest the promise being left, cast behind our back and not regarded: the cause of infidelity is a careless neglect of God his promise.  
Where read we of any promise made of entering into his rest? we read of a commination or threatening, that some should not enter into it: but in the former testimony there was contained no promise. True: not directly, yet indirectly and by necessary consequent: for if God swore that they should not enter, which disobeyed him, than a secret promise was included, that the faithful and obedient should enter in: therefore let us fear, least forsaking this promise, of entering into his rest, etc.  
Any of you. For I love you all, and would be loath that one of you should perish.  
Seem: not simply say, be deprived. Some think the Apostle so speaketh, that he might not exasperate the jews: which would have taken it in great snuff. Therefore he says, if any seem— but that word may have his force. Seem, 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 travel by the way, some being weary of the length and tediousness of the journey, slack their pace, sit down and will make no haste, the rest enter into the town or City to the which they travel, but they are left behind. So if we go not on cheerfully in the way, following God calling us, that leadeth us to the celestial Canaan, we shall be left behind and not enter in, we shall come tardy, as the five foolish Virgins did: as fainting and loitering travellers are wont to do, and so never come to the journey's 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 fear, which we must carry in our hands, for fear of falling. This fear is amplified by the object whereabout it must be occupied, and the danger that will ensue, if we let go that fear.  
Must we that be Christians fear? It may seem not, Luk. 1.74. Rom. 8.15.  
For the determination of this ye must know, that there is a four fold fear: mundanus, servilis, initialis, & filialis. This filial fear is not a boisterous wind to shake the pillar of the certainty of the Salvation of God's Children, which in respect of God our Salvation is sure: our life is hid with God in CHRIST, Col. 3.3. yet in regard of our own weakness and frailty, we must fear all the days of our life. Though a Soldier make sure of the victory, yet he must not rush into the battle unarmed, nor be careless of himself, he must fear the Pikes, Swords and Pellets of the enemy, and be careful to avoid them. Though a wayfaring man make sure to come home safe to his house, yet he must not be reckless, but fear in some sort the thiefs 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 fear the waves, winds and tempests. A kind and loving Wife doubts not of the good affection of her husband: yet she will fear him. So we need not doubt of God's love: he will do his part: 
Ephes. 5. ult.  for whom He once loveth, he loveth to the end; yet we must fear him.  
There be two dangerous rocks, the one of doubt and despair: the other of security and presumption. Though there is no reason to despair, Rom. 11.29. john 10.28. Heb. 6. yet we must beware that we be not drowned in security, not give ourselves to eating and drinking. I am sure I shall be saved, therefore I care not how I live. Christian's must fear; in regard of our own weakness, we must distrust our own wit, policy, strength, and depend upon God alone, we may stand a great while, and yet fall in the end, as Adam, Noah, David, Solomon, Peter. In ourselves we are as weak as water: therefore let us distrust ourselves, and put all our trust in the living God. Again, we must fear in respect of the strength and policy of our enemies. We have many enemies to encounter withal, and those not weak, but potent. We wrestle not with flesh and blood, but against principalities and powers, against the rulers of the darkness of this world: 
Ephes. 6.12.  The Devil like a roaring Lion walks up and down seeking whom he may devour. 1 Pet. 5.8. therefore we must fear.   

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 Gospel were banished out of his rest, than the like may happen to us: for we are partakers of the Gospel as well as they: and for that cause let us fear.  
1 That is to be unfolded wherein they and we are alike. We are Gospelled as well as they: nay in that we are advanced above them. Adam, Abraham, jacob, had the Gospel velatum: to us it is revelatum. To them CHRIST was preached afar off, to come, to us already come, a Virgin hath conceived. They had the Gospel by a servant which was Moses: we have it by the Son of God: they had it darkly and obscurely: we have it clearly and plainly. They had the Moon light, and we the Sun light. Blessed are the eyes that see that which we see. It was one and the same Gospel in the Old and New Testament: john 5.46. and 39 here is the imparity; the Word preached did not profit them, as it did us that believe.  
The word of hearing. That word, which indeed above all other words is to be heard, by the which faith cometh. Rom. 10.17 Plato, Aristot. Seneca, Tully, Augustine, Hieron. Irenaeus, Tertul. etc. in time and place are to be heard: but this word above all. This is a word meet to sound in our ears 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 Gospel is a precious pearl, an unspeakable blessing of God, yet all that are partakers of it are not saved. judas had the Gospel, yet it profited him not. Simon Magus, Jerusalem, etc. The Sun is not comfortable to all. The most delicate fare doth not make all bodies fat. The rain doth not make all grounds fruitful, neither doth the Word of God, though it be mighty in operation, profit 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: joh. 15.22. joh. 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 Gospel, the Gospel, 
jer. 7.4.  and thrust ourselves under the fig leaves of a bare profession of it, but bring forth fruits worthy of the Gospel, that it be not taken from us and given to another nation.  
Why did the Gospel do 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 Sugar, lest it fume into his brain and make him sick: if he mingle it not, and temper it well 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 faith that makes the word profitable. For the procuring of an harvest, it is not enough to have ground, and seed cast into the ground, but rain must fall from heaven and be mingled with the ground: So it is not sufficient to bring ourselves as the ground to a Sermon, to have, the immortal seed of the word sown in our hearts by GOD'S husbandmen, but there must be the drops of faith mingled with this seed to make it fruitful. 
Gen. 19.14.  Noah preached to the old world, yet they did not believe; Let to his Sons in Law, but he seemed to them as a mocker: CHRIST to the Pharisees, but they derided him, Luk. 16.14. Let not us do so: but rather tremble at the threatenings, believe the promises, and practise that which we hear. And this faith will appear by working, 1 Thes. 2.13. it will work a change and alteration in your whole man.   

VERSE 3.  
ON the other side, it profits us that believe, for we enter into his rest.  
He doth not say shall, but do. He that believeth in me, hath eternal life, he doth not see it a far off, as Moses upon the top of Pisgah, viewed the earthly Canaan, but enters: not, into the boiling lead of Purgatory, but into spiritual and everlasting rest.  
As infidelity is the bar to keep out unbelievers: So fidelity is the gate or door whereby we may enter into heaven, Act. 16.31. Rom. 3.28.  
This may seem to be unfitly alleged. By consequent it proves that believers enter in: for if unbelievers do not, then by the law of contraries, believers do.  
And if the former words be included in a parenthesis, these do fitly follow as a confirmation of that, which was in the latter end of the former verse, it profited them not, because it was not mingled with faith. How prove you that? As he said, etc. thus it doth excellently well agree.  
Hitherto the dehortation hath been propounded. Now he comes to prevent an objection, that the jews might make, which was indeed the only shelter they had to fly unto. This rest that David speaketh of is the land of Canaan, which some of our fathers miss 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 fearful of us.  
To that he answers, nay: this rest is a spiritual and an heavenly rest: and that he proves by two divine testimonies; one out of Genesis, about God's Sabbath: the other out of the Psalm before cited.  
The rest of that Sabbath he introduceth by a narration of the cause, why God kept it. It is perobscurus locus, as Beza well observeth, a defective speech, something must be supplied.  
And verily, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is particula asseverantis, as well as adversantis, the works being finished from the foundation of the world; this rest, that we speak of, was fore-signified.  
Here we may behold the end, for the which God Himself 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 six days to the making of it, that we might deliberately consider of his wonderful workmanship: and then rested the seaventh day, making it a type of our eternal rest with him in heaven.  
But here a question may be moved, whether all God's works were finished at the beginning of the world, whether all were made within the compass of these six days, or not.  
1. What say you to the souls of men? Is there not a daily creation of them? they come not ex traduce, they are not traduced and conveyed unto us by the seed of our Parents: for they are only the fathers of our bodies, not of our souls: and the spirit returneth to God that gave it: God makes souls every day: 
Hebr. 12.9.  therefore all his works were not finished from the foundation of the world.  
The answer is easy. They were in specie, from the beginning, though numero they be augmented every day. They were not all created at the first in heaven, and put daily into bodies according unto God's discretion and appointment; but God maketh them continually: yet the same species, the same kind of creature was from the beginning.  
2. What shall we say to Mules? It was a long time, many hundred years before they came into the world, Gen. 36.24.  
1. The Hebr. word is ambiguous: (jemim) of (jam) the Sea. He found waters, standing pools in the wilderness like to Seas, above the expectation of men.  
2. Let it be translated (Mules;) yet the meaning may be, he was the first that found them in that country, 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 rise of putrefaction? they were materialiter & potentialiter, though not actualiter from the beginning. All things were either in materia or in specie from the beginning of the world. There were no houses, no ships, no Towns, nor Cities at the first: yet the matter whereof they be framed, was prepared to man's hand by God, and he gave man wisdom for the framing of them.   

VERSE 4.  
HOw doth that appear? For He, that is, God.  
He is not curious in the naming of the place, it was well known to the Hebrews, being daily exercised in the Scriptures.  
Now by that was prefigured that rest, when we shall rest with God in his kingdom. As God for our capacity laboured in the creation of the world, rested afterwards, delighting himself in the contemplation of the works that he had made: So when this life is ended, we shall rest from all our labours, and enjoy eternal quietness with him. Therefore, this shows that it is not a carnal but a spiritual; not a temporal, but an eternal rest, that is here entreated of.  

john 5.17.  Did God rest from all his works? How is it then that our Saviour saith, my father worketh hitherto?  
There be the works of preservation and of creation. The high and eternal God is not idle, since he made the world. His eyes are over all the ends of it, beholding the evil and the good. He is the Rector of the University of the whole world, nothing comes to pass without him. A Sparrow falls 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 deep places: but as for the works of creation, he hath rested from them all: nothing now is created new.  
Then all things throughout the wide compass of the world, are the workmanship of God. He spread the heavens above our heads as a Curtain, he laid the foundation of the earth, he made the roaring sea; the birds that fly in the air, the beasts that walk on the earth, the fish that play in the Sea, the Angels in heaven, and men on the earth are his creatures.  

Psal. 139.14.  O how wonderfully am I made! says the Psalmist. Therefore let us all glorify our Creator, in whom we have our life, breath, being and moving. We especially that are Lords over GOD'S creatures, let us magnify him above them all. Nevertheless, (a lamentable thing to consider) we dishonour him above all: the Birds of the air, the Beasts of the field, the Sun, Moon, and Stars, are more dutiful in their kind than we be. O the unthankfulness of sinful Man!  
This place again, 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 God's 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 God's 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, than never trust me again, thereby we may safely collect, that there be others that dine with him. Hath he said it, and shall he not do 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 respect whereof they were preferred before others. They were the first that had this glad tidings of peace offered to them, yet they were stubborn, froward, and disobedient: they would not believe GOD and his promise: for that cause they never sat a foot into that rest.  
Yet some there be that shall take possession of it: namely, they that believe in God: heaven and earth shall pass away, but not one jot of God's word shall be unfulfilled. Though divers regard it not, and think it to be but a fool's Paradise, yet undoubtedly some shall have it.  
There be first, that shall be last, says CHRIST. Many may have this privilege, to have the Gospel first preached to them, and yet not be saved by the Gospel. Christ gave commandment, that his Apostles should begin their preaching at jerusalem. 
Luk. 24.47. Act. 13.46.  The Gospel is the power of God to salvation, to the jew first— Yet easier for Tyrus 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 Gospel again revealed unto us, before a number of places in the world, we even in these parts have had it a long time in most plentiful measure above and before sundry places in the land, yet let us not flatter ourselves in that. Some of them that be still in darkness, may go to heaven before us. Howsoever they that have the first offer, (which is a singular privilege) regard it not, yet some out of all question shall have it. Many come from the east; and from the West, and shall set down with Abraham, Isaac and jacob in the kingdom of heaven, and the children of the kingdom shall be cast out into outer darkness, 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 ways and hedges, and his house at the length was filled. God is not tied 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. HE proves it by the circumstance of time. For David spoke this a long time after they were settled in the land of Canaan by josua, even four hundred years after: therefore he must needs mean another rest then the land of Canaan.  
In David: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Hebr. 1.1, 2.  
Not that voice, that spoke in the wilderness, but which soundeth now in the preaching of the Gospel. Christ speaketh to us at this present day: he that heareth you, heareth me. 
Luk. 10.16. 2 Cor. 5.20.  As if God did beseech you through us. Therefore let us take heed that we harden not our hearts against him.   

VERSE 8.  
josua which was a type of CHRIST, hath the same name with our Saviour CHRIST: yet in a divers manner. josua was a Saviour for them in temporal things; CHRIST in spiritual and eternal things: he saved them from the Canaanites, earthly enemies: CHRIST from sin, death, hell and Satan, spiritual enemies. He gave them a land flowing with milk and honey in this world: CHRIST gives us an everlasting habitation, a celestial paradise in the world to come.  
If joshua had given them this rest, than would not the Holy Ghost have spoken of another.   

VERSE 9  
WHereupon he 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 ye now rest.  
In this place he retaineth the Hebrew word. There remaineth a sabbatizing, a keeping. of a Sabbath in heaven: for whom? not for the people of the Devil, but of GOD, an holy nation, a people zealous of good works.  
Many Atheists make a mock at the kingdom of heaven. The Preachers talk much of a glorious and wealthy kingdom, which we shall have after this life; but God send us wealth, peace, joy and pleasure in this world: let them look for that kingdom.  
I but there remaineth a rest, a Sabbath, where we shall never be molested any more.  
For whom doth it remain? and who be this people of God? All nations in the world are his people by Creation, but these be his people by adoption: whom he hath adopted in his Son Christ jesus, whom he hath constituted a Prince and ruler over this people. Rebels and traitors are not the King's people: they be the king's people that obey the King's laws.  
1. Every people is gathered together by some means 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 laws to rule them by, otherwise they will soon be out of order: leges à ligando, because they are the bond that ties the people together; otherwise they will range beyond limits: even so God's people have God's laws set down in his word.  
3 Every people must have a King or ruler, which is lex loquens: even so the Ruler of God's people is jesus Christ, they that will not have him to rule over them, are none of God's people.  
4 A people must have some Country to dwell in, some in Denmark, some in France, etc. 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 habit and attire. French men go not as English men. Spaniards go otherwise then Turks, etc. So GOD'S people have the Sacraments to distinguish them: Baptism which is Christ's mark, and the Supper which is his Seal.  
6 People must live in obedience to the laws of their King. Traitors and rebels are not the King's liege and loyal people. So we that be GOD'S people, must live obediently to God's laws. If we be abominable swearers that rend GOD'S name in pieces, contemners of his word, if we be beastly drunkards, and impure adulterers and adulteresses, if we wallow in the mire of all sin, we are none of GOD'S people, neither can we have any assurance of this rest: therefore let us show ourselves by our works to be GOD'S 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 faithful: for he that believeth in Christ hath eternal life, he is already in this rest: from all his works wherein he was occupied and busied in this life, as God did from all his works 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 conclusion, which this doth not. 2. In some greek copies there is the pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pointing 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, jesus Christ, our true joshua, that conducteth us into the Celestial Canaan, as he did the Israelites into the earthly. He that is now entered into his rest, from his hungering and thirsting, from his working in the trade of his supposed father, from his travelling up and down, from town to town in the preaching of the Gospel, from his sweeting of blood, from the pains that he sustained on the Cross; he hath ceased from all these works, 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 certain pledge of our entrance into it.  
The name of rest is cheerful to us all, especially to those that have traveled sore all the day long. All men desire to live in rest. Hence it is that the Kingdom of Heaven is set forth to us by it. Blessed are the dead which die in the Lord, 
Apoc. 14.13.  for they rest from their labours. And we say among ourselves, 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 express it.  
1 We shall rest from the labours of our calling, wherewith we are turmoiled. The Husbandman shall follow the Plough no longer; the Weaver shall sit no longer in the cold in his Loom: the Clothier not ride up and down, in the rain, frost, and snow, about his wool, and cloth: the Preacher shall no longer be turning over books, and taking pains in his study and pulpit: we shall ride no more to market to buy corn, to make provision for our houses: we shall no longer take thought for ourselves, 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 works of Religion, which are now Charrets to carry us to Heaven. We shall no longer be turning over the Bible in our Houses, catechising and instructing of our Families; no more go many a mile in the dirt and wind to the Church, shall no more be praying with cries, sighs, and tears: thanksgiving shall remain in Heaven. It shall be all our work to be praising of God: but petitions shall then cease: no need of the Ship, when we be in the Haven.  
3 We shall rest from the works of sin: here in many things we sin all. Noah is sometime overtaken with wine, David falls into adultery and murder, Peter into the denial of Christ, Paul and Barnabas are at jars between themselves. The good that we would do, that do we not, and the evil we would not, that do we. Sin makes us to cry out like tired Porters, O miserable men that we are, etc. Then we shall rest from all sin, and be like the Angels in Heaven for ever.  
4 We shall rest from all the crosses and calamities of this life. There shall be no banishment, no imprisonment, no hunger nor thirst, neither any leading in captivity, or complaining in the streets, no sword of the enemy to fear, no railing and slanderous tongues to grieve us, no discontents in our children and servants, no sicknesses, diseases, nor head-atch, toothache, agues, dropsies, gouts, etc. All ease in all parts and members of the body, all joy and comfort in our souls. Then the Devil, that roaring Lion, that walks about continually seeking how to devour us, shall be utterly cast out, he shall have nothing to do with us any more.  
5 We shall rest from death. It is a work to dye: it is a main enemy with whom we struggle. But then this last enemy shall be put under our feet, 
1 Cor. 15.  death shall be swallowed up into victory. O what an excellent rest is this? This world is like Noah's Dove, which could find 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 sickness a year or two: but there we shall have rest for ever. Here is some wormwood in our sweetest honey, some coliquintida in the pot of our mirth: but there shall be joy without sorrow, happiness 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 strait and narrow 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 Abraham's bosom. Let us therefore mortify sin, subdue our stubborn 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 tears 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 Country, unless we ourselves may go into that Country. So it is to small purpose to know, that there is an Heaven, unless we may be partakers of it.  
Where 1. A commendation of an heavenly study to us. 2. Certain spurs to prick us forward to this study. The spurs, are three strong and forcible arguments. 1. Is taken from a fearful example. 2. From the Ladder whereby we climb 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 study is commended to us in these words.  
He doth not say, go to heaven, think on this rest now and then, at leisure talk of it: but let us study, labour, etc.  
He doth not say, study ye, but us. S. Paul himself must be a Student in this business.  
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, worthy, 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 pillows, featherbeds, and beds of dowlne to rest ourselves upon: many pleasant Orchards, and Gardens, fair and beautiful houses, wherein we may rest; but nothing comparable to that rest, the bosom of Abraham, where the soul of Lazarus resteth  
We must not think to go to heaven without study, bore wishing will not serve the turn. It is not enough to say with Baalam, O that my soul might dye the death of the righteous, and my last end be like his, Num. 23.10. We must first study to live the life of the righteous. It is not sufficient to say, oh that I were in heaven, but we must study to go to heaven. Now in all studying these things must concur.  
1 There must be the party that studieth, and that is every Christian: high and low, rich and poor, 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 child, the Husband and the Wife, the Merchant and the clothyer, the Gentleman and the Yeoman, the Divines, Lawyers, Physicians, Husbandmen, etc. all must study to enter into this rest.  
2 There must be a closet, or a place to study in, that is, the chamber of our own hearts. 
Matth. 6.6.  Enter into thy closet, says. CHRIST. We must go often into the chamber of our own hearts, call ourselves to an account, examine what sins we have, what courses we take, whether we be in regia via or not, that leadeth to heaven.  
3 There must be a book to study on: every Student must have his books. There can be no workman without his tools: nor no Scholar without a library. Now the LORD will not trouble us with many books: as CHRIST said, one thing is necessary: So one book is necessary, the book of books, the sacred book of holy Scriptures. Let us study that throughly, and learn the way to heaven.  
4 There must be a light to study by: no man can study in the dark; either he must have day light, or candle light. The light whereby we study is the light of GOD'S Spirit, who must enlighten our eyes, that we may see the wonders of GOD'S Laws, 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 me: let him accompany me continually.  
5 There must be diligence in study: every Student must be diligent. Learning is not gotten without pains. The students in the University study day and night: So do the Lawyers at Inns of Court, if they aspire to any fame in the Law. So we that be Christians, must be diligent and painful 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 means we may come to this rest.  
6 There must be a time to study in. Now this time is the term of our life: from infancy to old age, from the cradle to the grave, so far as is possible. Remember thy Creator in the days of thy youth. Wherewithal shall a young man cleanse his ways? 
Eccles. 12.1.  Psalm. 119.9. A young man said of the ten Commandments, all these have I kept from my youth upwards, Mark. 10. Young men may die in the flower of their years, as Absalon 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 be emeriti milites: a man at sixty years of age is exempted from warfare: aptissima arma senectutis, arts exercitationesque virtutum.  
The Levits were privileged from the service of the Temple at fifty, and some Scholars are so old, that they can study no longer: not so here, we must all study so long as we live, yea in the time of old age: hic opus est animo magis, quam corpore: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cato learned Greek when he was eighty years old: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Solon. So though we be fifty, sixty, eighty, a hundred years old, yet we must always be studying to enter into this rest.  
And it is worth our study.  
1. We shall rest from sin: here we sin daily, the best of us all: the just man falls seven times a day. Sin makes the godly to cry out, like tired porters, o 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. We shall rest from the works of our calling. The Merchant shall be no more tossed upon the Sea: the clothier be no more riding up and down for Wool, 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 caring for his Children, etc. we shall have all things without care and labour. O happy rest! let us study for it.  
3. We shall rest from all grief, pain and misery. No more sickness, crying and weeping: all tears shall then be wiped from our eyes. Oh blessed rest! who would not study for it? Notwithstanding it is a wonder to see, how this study is neglected. We study to get money, to hoard up gold and silver, to buy houses and purchase lands. Some will study to get to great preferment; how to climb to this or that office; but the main study of all is set aside.  
What advantageth it a man to win the whole world and lose his own soul? therefore especially study to enter into this rest, where our souls and bodies shall remain in happiness for ever. One Pamb. was studying the first Verse of the thirty ninth Psal. 19 years, and yet studied it not enough. We must be studying this lesson, to enter into this blessed rest, the term of our whole life, and yet all little enough: we must study, as they that fear to be deprived 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 yourselves: even so do you study for heaven; that ye be not defeated of this rest.  
Let us study earnestly to enter into his rest, that when the few and evil days of our Pilgrimage be ended, we may rest with Christ in the world to come. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, says Chrys. and without, we cannot be saved: yet that alone is not sufficient, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If they could not get earth without much diligence, how shall we heaven? Especially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, indifferenter ac socorditer.  
1. Reason or spur 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; therefore let us take heed that the like happen not to us.  
If you fall, as they did, you shall sink into the same bottomless pit, that they have done: pares in peccato shall be pares in supplicio. Why should God spare us more than them? We are his people: So they. We sit in the lap of the Church: So they. We have the preaching of the Gospel: So they, Verse 2. We the Sacraments: So they. They were baptised in the red Sea, they eat of the same spiritual meat and they did all drink the same spiritual drink, 1 Cor. 10.34. Therefore if we be guilty of the like sin, we must look for the like punishment.  
The ancient Israelites went very far towards the land of Canaan. 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 incredulous, stubborn, rebellious, and disobedient to God, they were destroyed in the wilderness, 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 be feared, of heaven too prefigured by it: they came, says Saint Chrys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and there, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let us therefore take heed it be not so with us. Would it not grieve you that be Merchants to see a ship fraught with rich merchandise miscarry in the haven? Alas, hath it passed the raging waves, blustering winds, terrible tempests, so many miles on the Sea, and is it cast away in the haven? what a pitiful thing is this? So we may begin well, go out of Sodom with Lot's wife, follow God a great while, as they did in the wilderness, some ten, twenty, thirty or forty years, yet be banished out of the kingdom of heaven. Therefore let us not flatter ourselves in our fair beginnings, but let us run the ways of God's Commandments to the end: forget the things that are behind, but press on to the mark 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 begin well, to go towards heaven; but that is not all. Lot's wife went out of Sodom, Demas once embraced Christ.  
If thou goest to London, you will not stay at Romford, but go till thou comest to that famous city. Therefore let us all look to ourselves: as we have begun, so let us proceed, and never cease to our dying day. 
Phil. 3.13.  I forget the things that are behind and follow hard to the mark. Let us not stand bragging what we have been, what we have done, how many miles we have gone towards heaven: but let us run the ways of GOD'S Commandments to the end, as David. Those that are travellours are subject to falling: you are travelling to the heavenly jerusalem; therefore be not secure, but take pains in the rowing of the ship of your souls to the haven of eternal rest.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into the same example. Vivitur legibus, non exemplis, all examples are not to be followed, Phil. 3.17. There be exempla imitabilia, & declinabilia. If any good examples be set before your eyes, follow them: The faith of Abraham, the uprightness of Noah, the sincerity of David, the patience of job, the constancy of Paul, the humility of the blessed Virgin Mary, etc. But if bad examples, follow not them: follow not Noah in his drunkenness, David in his adultery and murder, Peter in his denial, nor the Israelites in their obstinacy and disobedience to GOD in the Wilderness, for the which they were excluded out of the land of rest. Away with those naughty examples of Lot's Wife, Absalon, jesabel, Ananias and Saphira, etc. Come out says God, of Babylon. Let us not follow the wicked in their wickedness, lest we follow them to hell. Let us believe God and his Word, let us walk in an holy obedience to all his Commandments: then believing in Christ and bringing forth the fruits of a true and lively faith, when the reprobate shall be in hell with the rich glutton, wishing for a drop of water to cool their tongues; we shall be in Abraham's bosom, 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 be studied. As it was to be to the ancient Israelites: So is it to us. God often moved them by Moses, josua and Caleb, and others, to march on valiantly in the wilderness; as sure as God is in heaven ye shall have the promised land: but they contemned this Word, Num. 14. Therefore they were destroyed. So will GOD deal with us: for his Word is as mighty now as ever it was. This is that study which God in his Word enjoined to you, and hath often excited you thereunto: beware how ye contemn this Word. It is no dallying with edge tools: this sword of the Spirit is sharper than any two edged sword, and will either open the soars of your souls, that they may be healed, or, it will wound you to death everlasting: therefore despise it not, but as God commanded you in his Word, so study to enter into his rest.  
1. The nature of the Word is set down: 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 feel no life in it, as it goes down our stomach: the Word of God is lively Aqua-vita, and no auditor but shall feel it to be lively in him, either to salvation or destruction. They are called lively Oracles by St. Stephen, Act. 7.38. There is life in it, it begets us to a Spiritual life in this world, and to an eternal in the world to come.  
It is also a mighty or powerful Word, Jerome translates it evidens, as if he read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: whereas it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty. There are sundry potions that be mighty in operation; purge mightily, and carry away a great deal of corruption out of the body: but none so as the word of God; it purgeth us from Idolatry, ignorance, superstition, profaneness, from swearing, cursing, and banning, from drunkenness, fornication, and adultery, etc. It is a mighty purger, and sweeps a great deal of filthiness out of the soul, and if it purge thee not, it will kill thee; as a medicine, if not work upwards or downwards, it will kill the man; so the Word will mightily cleanse thee, or mightily confound thee.  
These qualities are confirmed. 1. Comparatively; then simply, 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 sharp; not with one edge, but two, which pierceth more speedily and throughly: with two mouths. 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 than some, but any. Let all the swords in the world be put together, and they are nothing to this.  
Piercing: as water and oil: to the dividing asunder: bearing down all that is in the way, as a flood doth. Of soul and spirit, that is, of the inferior and superior part of the mind, the affections and understanding, Isai. 26.9. 1 Thes. 5.23.  
And of the joints and marrow. Some Greek copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of all the members of the body. Nothing so firmly compacted and united together, as joints; so hard, as bones; so deep, as the marrow, that lieth hid in the bones, but it passeth through all.  

1 Sam. 21.9.  Goliah's sword not like to this. David said of that, none to it: but none to this; LORD give it to us. This sword can hew in pieces the most stony, flinty, and rocky heart in the world; to see what blindness in the understanding, what frowardness in the affections: it will lay the heart open, and bewray the secret filthiness, and all the sluttish corners of sin that be in it. When the Preacher is a speaking, the word doth so pierce the hearts of the hearers, as that many in the Church imagine, that the Preacher is acquainted with their sins. What doth this man know of my drunkenness, of my adultery, of my backbiting, of my oppression? the Word so ransakes their hearts, as that they think the Preacher knows their particular sins, whereas he speaks in general, and the spirit by the Word doth so dive into their hearts, as that it summons them before God his tribunal seat, and makes them cry, guilty: so powerful is the Word. Plato said, a Poet was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Word is not so. It is said of Pericles that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Suada, the goddess of eloquence sessitavit in ejus labris, and he left Aculeos behind him. The infinite and admirable wisdom of GOD Almighty is couched in the Word, and it leaves its effects behind in the hearts of the auditors. You shall find it to be a lively and mighty Word, one way or other, either to save you, or to condemn you.  
It is lively and mighty, in the good and bad. The one it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theodor. Isai. 11.4. Ezek. 11.13. Act. 5.1.  
It is lively and mighty in the godly; to kill sin within them, to raise them up unto newness of life; to be as a wing to carry them to heaven. Was it not mighty in David, making him cry, peccavi? In josiah, 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 fourfold? in Marry Magdalen, when it cast out seven Devils out of her? in those three thousand souls, when pricked in their hearts they went to the Apostles? in the City of Samaria, when it made them to abjure Simon Magus, and to listen to Saint Philip? Was it not mighty by twelve men, over all the world, when it subdued by their Ministry all nations to CHRIST? in us, by making us leave swearing, covetousness, adultery, drunkenness, etc. and renewing us to the likeness of CHRIST in righteousness and true holiness? it is a mighty word. There may be a dark and misty morning: the Sun comes, scatters the mist, clears the air, and makes it a bright day. So the whole world was shadowed with the mist of blindness, and ●he fog of sin: the word comes forth like the Sun, and introduces the knowledge of CHRIST, and of his Gospel into all the world. O mighty word! Let us all acknowledge the power of this wonderful word: who is able to stand before this mighty word?  
It is lively and mighty too, even in the very reprobate. Sometimes they may be senseless, and have no feeling of the cutting of the Word, as those in jeremiah: 
jer. 36.24.  nay they may even scoff at the Word preached, as the Pharisees did, Luke 16.14. their consciences may be seared up and feel not the sword when it cutteth; as they that be in a lethargy, they may inwardly fret and fume, be in a pelting chafe with the Preacher for reproving sins, as Achab with Micajah, and jesabel with Elias: yet but like mad dogs, that sit biting of the chain wherewith they are tied, but not break the chain: 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 feel the power of his Word, and the strength of this mighty arm of his. Did not Belshazzar quake, and were not his joints loosed, and his knees smote one against another, 
Dan. 5.5.  when he saw the hand writing upon the wall? Did not the very officers themselves wonder at CHRIST? 
joh. 7.46.  did not the very enemies wonder at the boldness of Peter and john? Acts 4.13. was not Herod moved with Saint john Baptist's preaching? Mark 6.20. did not Felix tremble, when Saint Paul discoursed of righteousness and judgement to come? Acts 24. ver. 25. was not Agripp● made an half Christian by Saint Paul's preaching? Act. 26.28. did not the very Devil cry in the maid, these are the servants of the most high God? Act. 16. The preaching of the word makes the Devil himself to quake; for it batters the walls of his kingdom, 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 question it will condemn us: it is like the rain, that comes not in vain; if it bring not up flowers, it will weeds. Therefore let us pray to God to bless 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 reverend awe of the word of God. When ye come to a Sermon, do not think, ye come to hear music to delight yourselves withal, to hear a man that hath a sweet and delectable voice, as the people said of Ezekiel: that ye come to hear an eloquent oration finely penned by a flowing Rhetorician, 
Ezek. 33.  to tickle the ear withal: that ye come to hear the song of some Siren to ●ull you asleep: that ye come to hear the word of a King that is able to inflict some corporal punishment on you, if you do not obey it: but ye come to hear the Word of the King of Kings, that is able to cast soul and body into hell, if ye disobey it: ye come not to hear 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 stir a foot out of doors for it.  
There be diversities of gifts, but hear all good Preachers; for ye come not to hear man, but God: ye come to a sword and that a sharp one. Balaams' Ass started at the Angel's sword: and shall not we fear at God's sword? When that Parasite Damocles had the tyrant Dionysius sword hanging over his head, he quaked; and when we be at Sermons, God's sword hangs over our heads; therefore let us hear with trembling. Upon whom shall my spirit rest? Even on him that trembles at my word. 
Isai. 66.2.   
2. Seeing it is such a mighty word: let us take heed how we jest with it. Sundry there be that will make themselves merry with the Scriptures, as they sit at table, as they walk together, and ride by the high way side, they will snatch a sentence out of the Bible, to exercise wit withal: like julian that gave a Christian a box of ear, and then bade him turn the other cheek to take another; for so, scoffingly said he, did your master CHRIST command you to do: it is ill jesting with edge tools. The word of God is a sharp tool, sharper than any two edged sword: therefore use it reverently in all your speeches, make not yourselves merry with that, lest God make you sorry afterwards. Will you jest with the writings of a King? that learned King james, whom the Lord in mercy set over us, hath many excellent books in print; dare any of you jest with a sentence taken out of them? and shall we sport ourselves with the sacred writings of the King of Kings? Isaac sported himself with Rebeccah his Wife God hath given thee many blessings; a loving Wife, besides many other earthly delights; sport thyself with them after an holy and religious manner, but sport not thyself with the Word of God: if thou dost, it will bite thee ere thou be'st aware.  
3. This graphical description of the Word of GOD should inflame us with a love of it: it should cause us to prefer this above all other books in the world. There is wit in Seneca, Plutarch, in Tully, in Saint Aug. Chrys. Jerome, Bernard, yea, many excellent pearls 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 drowsy to all good duties; to comfort thee in all afflictions, to make thee a new Creature in Christ jesus.  
Therefore Saint Augustine, after he was converted, professed of himself, avidissimè arripui venerabilem stylum spiritus tui, Aug. Conf. lib. 7. cap. 21. Illic potissimùm quaerenda est sapientia, ubi staltitia titulus apparet. Therefore let it be greedily affected by us all; 
Lactant.  let us spend less time in other books, 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 God's Word, then with thousands of Poets, and Philosophers, etc. those may delectare; but these will inflammare: did not our hearts burn within us, when he expounded the Scripture by the way? Those will tickle the ear, 
Luk. 24.  but these will kindle 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, he hath a sweet and eloquent tongue: but the proofs of Scripture will make them to say, Oh mighty and powerful man! The Philosophers says 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, quam ille qui praecepit: we cannot aliunde suadere de rebus fidei, quam ex literis fidei. Tertul. At the Council of Nice there was a Philosopher of singular note for learning, that disputed with the Bishops there assembled, about three hundred and eighteen, he had so many cunning evasions, that tanquàm anguis lubricus, he always wound away. At length an ancient man, which was no Minister but a good professor, 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 yielded the bucklers to him, saying to his Scholars: donec verbis mecum res gesta est, verba verbis apposui: ubi verò pro verbis virtus processit ex ore dicentis, 
Ruff. lib. 1. cap. 3.  non potuerunt resistere verba virtuti, nec homo adversari Deo.  
Virtus crucifixi in Paulo fuit omnibus poetis, philosophis, rhetoribus potentior. As David said of Goliahs' sword, may be said most truly 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 speaks immediately with his own mouth from Heaven, as he thundered at the giving of the Law: but the word that he speaketh by the mouth of his Ambassadors. Rom. 10.8. 1 Cor. 1.21. 1 Pet. 1.25. Though a weak man hath the handling of this sword: yet because the Spirit of God striketh with it, it will give a sound blow.  
This word is a Discerner, a Critic, that judgeth sound, and narrowly: as Aristarchus and Aristophanes leave nothing unsearched, 1 Cor. 14.24. Luc. 2.35.  
As the Prophet Elisha revealed to the King of Israel, whatsoever was done in the King of Syria his privy Chamber; so the word of God doth discern 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 reverend 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 slander, thefts, your beastly drinking in Taverns and Alehouses. Behold a man that hath told me all that ever I have done, 
john 4.  said the woman of Samaria: and I say, behold you are now hearing of that word, that will tell you all that you have done. You come to hear that which shall judge you at the latter day: therefore hear not drowsily, loosely, carelessly, negligently, Take heed how you hear, If it be not a sword to kill sin in you, to mortify the members of the old- Adam in you, it will be a sword to kill you everlastingly.  
A strange thing! there hath been wonderful plenty of preaching in this Land, yet small profiting by it, and why? because we have not the reverend estimation of the word of God that we ought to have: we think too basely of it, we imagine it not to be of half 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 knows all, he shows by a distribution of the persons, and of the things: he that knows all creatures, and all things, knows all; but God knows all creatures and all things; ergo.  
Not man alone, but no creature, no not the Angels are unknown 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 fowls in the heaven are manifest in his sight: he knows 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 known unto him; Bears, Lions, etc. are all at his Commandment: 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 itself is manifest in his sight.  
Much more than is Man, yea the very heart of man: he knows the hearts of all the Children of men: he knew Saul when and where he prayed: Act. 9.11.  
Not only all creatures, but all things are known to him with whom we have to do. Some things he knows in superficie: 
Aquin.  some in profundo.  
All things are naked. When a man's Coat or shirt is pulled off, we may then see any scars, wrinkles or blemishes that be in his body.  
The fair coats, the velvet gowns that be on the backs of men and Women will not suffer us to behold their bodies: many sores and blemishes may be in the body which we see not. No Coats can keep us from GOD'S eyes. Though Herod have his Royal apparel on him, though a Lady or Gentlewoman never so many Coats, or gallant attire, yet God sees through them all: the darkness is no darkness to him: and the coats, are no coats to him.  
God sees likewise in profundo. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are all opened unto his eyes: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all agree of that. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) It is a Metaphor taken from them, that pluck the skin from the sacrifices, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As when the beast is slain, and the skin 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as when a beast is cut into two pieces by the back bone, all his entralls and bowels are seen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a neck. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to lift up the neck, that it may be apparent to all; which a man may do, when he lies along upon his back with his face upwards.  
An Horse is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he lifts up his forefoot aloft, that his whole neck and breast may be seen. When a man holds down his face, there may be a wart or blemish in his neck under his chin that cannot be seen: but when he lies with his face upwards, all may be seen: so all things to God, lie with the face upward, he sees whatsoever they have.  
Omniscience or the knowledge of all things is peculiar to God: none but God knows all things. The Angels are of great knowledge, yet they know not the day of judgement, nor the heart of man: they learn many things by the Church, as St. Paul speaketh: 
Ephes. 3.10.  it is proper to God alone to know all things.  
Thou knowest all things, said the Disciples to CHRIST john 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 Cain, and saw when he raked up the body of his brother Abel in the field. He saw the theft of Achan, that was hid 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 pass, 
Psal. 94.7.  that they imagine God knows nothing: tush God sees it not: though we be as drunk as beggars, lie like beasts in blind Alehouses, God sees it not: though we lie, cousin, purloin, steal secretly one from another; God seeth not, est aliquid spectare deos, & adesse putare. The Schoolmaster is not always in the School: the eye of the Tutor is not always on the pupil, to see how he studies: but God's eye is ever on us.  

Psal. 139.6.  Thy knowledge, says David, is too wonderful for me. Oh that this were carefully remembered! We are not to deal with a one eyed Polyphemus, with blind Appius, with Argus who had a hundred eyes: but he that we deal withal hath a thousand eyes: wherefore let us be afraid to sin 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his Omniscience is upon us; that we may learn to walk with God as Enoch did, live as in the presence of the eternal God, approving our conversation to him in this world, that we 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 Priesthood: wherein consider. 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 excellency and power. 2. In regard of his piety, love, and kindness. The use, is partly exhortatory, in this Verse; consolatory, in the rest. Where, First, the foundation whereupon the consolation is built. Secondly the consolation itself.  
Our Priest is described, 

1. By the adjunct of greatness.  
2. By a wonderful effect performed by him.  
3. By his name.  
4. By his nature.    
Having therefore. It is not always a note of illation, but sometimes 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 mighty in operation before whose eyes all things are naked. He doth not say; seeing that we hear of so great an High Priest, seeing that we see him afar off; but seeing we have so great an High Priest, we have a right and interest to him. Not an inferior Priest, but an High Priest, the chief of Priests, to whom all Priests must submit their Mitres. CHRIST is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he hath a principality and a pre-eminence in all things.  
Great. Surpassing all the high Priests that ever were. They were mere men; this both God and man: they mortal; this immortal: they kept their office for a time; this for ever: Men did but stoop to them; the Angels stoop to this our High Priest: their jurisdiction was shut up in the territories of judea; this ruleth over all the world. He is a great one: therefore do no ill, because of his greatness, and fear no enemies, if we do well.  
Which is gone through the heavens: 
Acts 1.9.  which hath pierced these visible heaven's object to our eyes, and is entered into the highest heaven, where he sitteth at the right hand of God for ever. The High Priest in the time of the law, entered into the Sanctum Sanctorum; but this hath entered into heaven, whereof that was a Type and a figure: there he maketh intercession for us. The High Priest went into the Sanctum Sanctorum once every year: he is gone once into heaven for all.  
Christ then in respect of his humanity, is not in the earth.  
jesus: excelling jehosuah the High Priest, Zach. 3.1. Who according to his name was a kind of Saviour, but not worthy to be named with this jesus the same day.  
The Son of God. He was the Son of man too: Mary was his Mother: The High Priests in the time of the law were the Sons of Aaron, they descended of him; this is the Son of God: he thought it no robbery to be equal with God. 
Phil. 2.   
Upon that he inferreth the first Use— Our High Priest is a mighty one, able to punish us, if we shrink from our profession; 
Rom. 10.10.  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 main, totis viribus, the doctrine professed by us: let no enemies drive us from our profession, neither Satan, nor any of his instruments. The pharisees held fast the traditions of their elders and would not be removed from them, Mark. 7.3. All Heretics have held fast their opinions: they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Some Heretics have held their opinions to the death. Superstitious persons have held fast their superstitions, being wedded to them. All Ephesus cried out for Diana, Great is Diana of the Ephesians. The loss of Michas goods did not grieve him half so much as the loss of his gods: ye have taken away my gods, and what have I more? 
Act. 19.28.  jud. 18.  
The Turks are wonderfully addicted to Mahomet: he is a great Prophet among them, they will not let him go. And shall not we hold the profession of the Lord jesus? They hold errors fast, and shall not we the truth? The subject of their profession are base and counterfeit things, mere inventions of men, lies and fables. Mahomet was but a base fellow, a Merchant's man, one that had the falling sickness, a coozener and a juggler: the subject of our profession is jesus Christ, the Son of God. Therefore let us hold it fast: Let neither the Sirenical songs of Heretics and schismatics in the time of peace, nor the blustering wind of persecution in the time of War, pull us from our confession. Let us be faithful to the death, as the Martyrs were; let house and land, Wives and Children, liberty and Country, yea our lives go, before our profession. But this is an hard matter: we have no strength of ourselves to hold it against so many strong and mighty enemies. Saint Peter thought himself a stout champion: though all deny thee, I will not: Yet he denied him, he was not so good an holdfast of his profession, as he should have been. Therefore let us all fear ourselves and fly to God for strength: that it would please him so to strengthen us by his holy spirit, that we may hold fast the profession of Christ and his Gospel to the end: hold that which thou hast, lest another take thy Crown. We will hold our money fast, though it be to good uses, we will not part with that: but as for religion, a number are at this pass, they care not what becomes of it; let that go whither it will: So we may sleep in an whole skin, and keep that which we have, let come what religion there will, we can be of any Religion: Such turne-coats and time-servers shall never set a foot in the kingdom of heaven. If we hold not our profession fast, we shall miss of the Crown of eternal life.   

VERSE 15.  
THe foundation whereupon the consolation is built, is the wonderful love and compassionate kindness of this our High Priest.  
It dependeth on the former, by preventing an objection that might be made. Thou willest us to hold fast our profession; but alas how shall we do it? We are compassed about with many weaknesses and infirmities, by reason whereof 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 wonderful, kind and loving.  
He is not stately, as some great personages be, Kings, Priests and others, that look aloft, and disdain them, that be under them: his magnificence doth not make him proud: he descendeth to the lowest of his brethren.  
1. Misericordia vera. 2. Assumpta miseria. 3. Servata innocentia.  
His love and kindness is set forth. 1. Negatively. 2. Affirmatively: which cannot compati. He is not made of steel and iron, 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 soul and body.  
But such a one as suffereth with us in all calamities, being tempted as we are; passing through the furnace of all afflictions, as we have done: temptations are put for afflictions, jac. 1.2.  
In all points as we are: according to the same similitude that we are: not in show, as a painted man is like a man; but in deed, in truth, Phil. 2.7. Christ did really and truly sustain the like calamities that we do.  
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 sin; his not: we sin in our afflictions; he not, 2 Cor. 5. ult.  
1. They that be in high places, must have a feeling of the miseries 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 inferior places: many a Peer that fares delicately every day hath little feeling of the calamities of sundry of his poor brethren: but our High Priest, the great Shepherd of our souls, hath a feeling of the griefs, not only of the Shepherds that be under him, but of every Sheep, nay of every Lamb that is in his flock: 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 himself, can the better pity them that be in misery: he that never tasted of poverty, can hardly pity a poor man: a Physician may pity a sick man; but unless he have been molested with sickness himself, he cannot have so great compassion on ●hem that be sick. Country fellows that never knew the labour of a student and painful Preacher, think 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 we are afflicted, Christ is afflicted. If the meanest Christian suffer, he suffers. Saul, Saul, why persecutest thou me? non meos. We do not only suffer for CHRIST, but with CHRIST: he 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 devil, sometimes to presumption, to desperation? so Christ: art thou hungry, thirsty, weary, or heavy of sleep? Art thou grieved for the departure of thy friends? So was he for Lazarus. Is thy soul heavy and pensive? So was Christ's: my soul is heavy to the death: do thine own familiar friends betray thee? So was it with Christ: art thou molested with railing, scoffing and backbiting tongues? So was CHRIST: as he hung on the Cross in all his pains, they derided him, and nodded their heads at him: art thou tormented with the pains 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 baptised with his baptism.  
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: therefore our grief is his grief. When any member of the body suffers, though it be the foot that treadeth on the ground, the head suffers. We are the members, Christ the head: therefore our crosses are his crosses. Many are the troubles of the righteous: through many tribulations we must enter into the kingdom of God. But let this be a pillar for us to lean upon in all afflictions: our sufferings are Christ's sufferings, and he will one day make a comfortable end of them all.   

VERSE 16.  
THe other comfortable use we are to make of this Priest, is contained in this Verse, which is, that we have an access to God: which is amplified by the manner how, the place whereunto, and the end.  
Let us not fear him, because he is a great and mighty high Priest, but let us go to him, and to God the Father by him.  
This going is not only with the feet of our bodies, but of the mind.  
Let us go by prayer to God: not fear to put up our supplications to him.  
Not quaking and trembling as to a judge; but with boldness, as to a father: uttering our minds and disclosing our hearts to him.  
To the throne of grace. There is thronus gloriae: Matth. 25.31. Apoc. 6.16. he speaks not of that, but of grace: because God is reconciled to us in the blood of Christ.  

1. We must pray to God, fly to him by prayer.  
2. In the mediation of Christ our high Priest.  
3. In boldness with faith, Hebr. 11.6. jac. 1.6.  
4. The fruit of prayer, which is double.   
1. That we may find mercy for all our sins, and grace for all our miseries.  
2. To a seasonable help, to help us in due time and season, when we stand in need of it: In due time even in the time of trouble.  
The Papists are enemies to this boldness: they will not have us to be so bold as to go to God immediately by Christ: but we must have other intercessors by the way; the Angels, the Virgin Mary and all the Saints triumphing in heaven: yet the Holy Ghost will have us to go 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 go boldly in his name to the throne of God. 2. He doth not say, let us stand a far off, but let us go. 3. Not quaking and shaking like Aspen leaves, but with boldness. 4. Not to the Throne of justice, but of grace: a gracious reconciliation being made by him between God and us. 5. Not to find jack drums enterteinments, and to be sent packing away, but that we may obtain mercy, etc. Therefore let us sue to God in the only name of this our high Priest: Whatsoever ye ask the Father in my name, 
joh. 16.23.  he will give it you. Then why should we seek to any other? he makes intercession in the heavens for us, not the Saints or Angels: 
Rom. 8.34.  there is one Mediator between God and man, 1 Tim. 2.5. The Scripture acknowledges but one. True, say the Papists, but one immediate Mediator, yet there be many mediate Mediators besides him. This is a plaster for many sores with the Papists. There is but one immediate head of the Church, whereunto the Church is united as a body; but the Pope may be a mediate head of the Church: So there may be mediate mediators between Christ the immediate Mediator. They might as well say, there be many mediate Gods; for the text says, as there is one Mediator, so one God: shall we then distinguish as they do? but one Immediate God, yet many mediate Gods besides him? they may affirm the one as well as the other. Away with all those mediators set up by the Church of Rome, and let us go with boldness to the throne of grace, in the name of this our High Priest and only Mediator. None so gracious with God as he: none hath reconciled us to God, but he: none loveth, nor tendereth us, as he doth, having laid down his life for us. Shall we go to a father in the name of a servant, when we may go in the name of his Son? Angels and Saints are but servants, our fellow servants and brethren; Christ is the Son of God: therefore let us go to him, in his name: and if we ask any thing according to his will, he will hear us for his sake.  
This encouragement doth the Holy Ghost give us in the next words: we shall not lose our labour, nor go away empty: God the Father for Christ his sake will lad us with his benefits. 
2 Tim. 1. ult.  In due time, even in affliction, says the Psalmist, God will stand by us, in all our needs, in sickness, poverty, imprisonment, banishment, yea in death itself. The examples of josuah, the three Children, Daniel, jonah, Peter, stand as so many marble pillars to confirm and ratify this: when all leave us, he will not forsake us: when my Father and Mother forsake me, the Lord will take me up, says the Psalmist. 
Psal. 27.10.  Even then, at the hour of death, he will command his Angels to take our souls, and carry them up into Abraham's bosom, there to praise him for ever, world without end.    

CHAP. 5.  
IN the latter end of the former Chapter was contained a transition to the Priesthood of CHRIST: now he enters into the discourse of it, wherein he is very ample: because many excellent points of celestial doctrine be comprised in it.  
1. A proposition concerning the Priesthood, from the first Verse to the eleaventh, evinced by a comparison between 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 itself. Chap. 7.8, and 9  
The proposition concerning the Priest hood is set down.  
1. Generally by an enumeration of the qualities required in a Priest, in the four former Verses.  
2. An Application of them to Christ; from the fifth Verse to the eleaven●h.  
In the setting down of the proposition in general these circumstances are unfolded to us.  
1. His affinity with the people.  
2. The end why the Priest is ordained.  
3. The object whereabout he is occupied.  
4. One principal po●nt wherein it doth chiefly consist.  
5. The manner how he executes his office, with a fellow feeling of the infirmities of his brethren: ratified by the cause, having himself an experience of the same infirmities.  
Which is confirmed by an effect whereunto he is bound.  
6. His calling to his office, illustrated by an example.  
In the Application of it. 1. He shows, that Christ hath a lawful calling to his office, as the Priests had: which is confirmed by two divine testimonies. 2. That he is faithful in the execution of his office.  
1. In respect of the things he was to do with God.  
2. In regard of that which he did for us: which he concludeth with the repetition of the calling, the foundation of all.  
Before he comes to the explication of the proposition, he prepares them to it by a new preface, showing the difficulty of the matter, and the dulness of the hearers.  
Which he proveth by the effects: they that have been a long time at School, and have profited little, are dull hearers: but you have been a long time at School and profited little: Ergo, you are dull hearers. For we have need to teach you your A. B. C. again: which he illustrateth by a similitude, first set down.  
Then unfolded with both the branches belonging to it.  
The conjunction, For, is not always copulativa, but sometimes 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 go with boldness to the throne of Grace: for this our high Priest hath all things that appertain to an High Priest, as shall appear by the particulars.  
Not one or two, but all: every one, not one exempted. Aaron, Eleazar, jehojadah, jehosuah, yea Melchizedec himself; though his father and mother are not expressed in Scripture, yet he was taken from among men. So was our SAVIOUR himself, being made of a Woman, and found in the true shape and similitude of a man.  
Not only every inferior 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 chair of dignity above them all.  
He was not taken ex volatilibus, that he might not mount up above others: not ex reptilibus, because he should not be too much glued to the earth: not ex piscibus, then in another element: not ex angelis, than 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 help meet for him: So God thought it not meet to make an High Priest for men, but among men.  
All Ministers and Preachers are taken from among men: it did not seem good to the wisdom of GOD to call Angels to this office.  
The Angel appeared to Philip, and sent him to instruct the Eunuch: but the Angel did not teach him himself. It was not an Angel that preached CHRIST to Cornelius, but Saint Peter that was a man as he himself was. As CHRIST took not on him the nature of Angels, but the seed of Abraham: So GOD hath not appointed Angels Preachers, but men: we have this treasure in earthen vessels. The Preachers that bring the pearl of the word, are vessels of earth, as you yourselves be: And take heed that ye do not contemn them. GOD hath honoured them with an high and magnificent office, therefore do not you dishonour them.  
A number think 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 grown himself, as Solomon did Bathshebah. A Master is but a man: yet the servant, though elder and stronger than he, reuerences him. The Mayor and Bailiffs of a Town are but men, yet the whole corporation yields honour to them. justices of Peace are but men: yet feared in regard of their places. A King is but a man, taken from among men, and dies as other men: yet we do not despise him, because he is a man. So though the Preacher be a man, as others be, it may be a weak and poorer man: yet in regard of that office whereunto God hath exalted him to be his Ambassador and steward, to be his arm to pull you up to the kingdom of heaven, he is to be reverenced by you all. God hath taken us from among men, to carry men into his own kingdom: therefore love and honour us.  
To what use? For the salvation of men, God by a man will save men: not for himself alone, but for other men: he is not ordained for beasts, for the building of houses, the tilling of ground, the making of Cloth; but to build up men to life everlasting, to break up the fallow hearts of men, and to sow the immortal 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 benefit by him. He is ordained for the saving of men, not of Angels: not for rich men alone, but also for poor: not only to tell mean men of their duties, but great men too, whatsoever their authority be in the world.  
So is the Magistrate ordained of God, Rom. 13.4. therefore the distinction followeth, in things that are to be 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 souls of men, Hebr. 13.17.  
The Minister's office is to preach the Word, to teach the people 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 lists of the Minister. The Magistrate hath his bounds, and the Minister his.  
Vzziah, though a King, must not meddle with the Priest's office, and Azariah the High Priest must not intrude himself into the King's office: yet that High Priest of Rome will have both swords; he will be a Priest and a King too: he will be for matters of the world, as well as for GOD'S matters. Boniface the eight showed himself one day in the attire of a Priest, another day in the attire of a Prince; affirming that he was both.  
Bellarmine of late hath somewhat minced the matter, that the Pope hath no power in temporal matters directè: yet indirectè quoad bonum spirituale he may play Rex. In respect of the spiritual good of the Church, he may depose Princes at his pleasure, and dispose of their kingdoms 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 break down the wall of partition, that God Himself hath set up between the Priest and the Magistrate.  
Every one shall find enough to do in his office, and to guide his own boat, though he intermeddle not in the office of the other, and put his rudder into another man's boat. Let the Magistrate look well to his temporal things: and let the Minister keep himself to his spiritual things: they be both God's deputies; the one in things that belong to God, the other in things that peragine to men. Let them discharge their offices, to God's 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 sins, that is for the expiation of sins.  
The jesuits will have a perpetual Priesthood to be here described and ordained in this place. There must be Priests to the end of the world, to offer sacrifice for sin: whereas, it is as clear as the noon day, that this description is borrowed out of the law, to set forth the spiritual Priesthood of Christ withal. The Apostle here teacheth us, not what must be in the time of the Gospel, but what was in the time of the law, applying it to Christ.  
An external sacrifice propitiatory for sin (as they will have it) is injurious to the blessed and perfect sacrifice, which Christ offered on the Cross for the sins of the world. All outward sacrifices for sin must now cease, the blood of Christ shed on the cross having purged us from all sin.  
Yet the Ministers of the Gospel have now some sacrifices to offer up: they be either common with all Christians, or proper to their ministry.  
1. They must offer up themselves▪ soul's and bodies, as an holy sacrifice to God, as all Christians are bound to do.  
2. They must be plentiful in the works of mercy to their power, as other Christians are: for with such sacrifices GOD is well pleased.  
But there be other spiritual 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 Spiritual Priest, must offer up the prayers of the people to God, and they in an holy zeal subscribe to him, saying, Amen, Amen.  
2. We by the preaching of the Word do sacrifice the people to God. 
Rom. 15.16.  The Priests in the time of the law took a knife and cut the throat of a Calf, a Sheep, a Goat, and so sacrificed them to the Lord. We by the sword of the Spirit, cut the throat of sin, of covetousness, pride, malice, uncleanness, and so offer up the people as a glorious sacrifice to the Lord, an odour that smelleth sweet. Happy are they that be sacrificed by the Ministers of the holy Word: these sacrifices we must offer to the end of the world: and pray for us, that we may offer them, to God's glory, the comfort and salvation 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, kindness and compassion. Which is illustrated by the persons, on whom he must have compassion, and the cause why.  
If any sin on ignorance, or weakness; he must have compassion on them. Such as are seduced by others and carried out of the way, what and if they sin on knowledge? Must they not be pitied? Yes, God forbid else: but if they sin on malice against the known truth, we must not so much as pray for them, nor be touched with any compassion towards them. 
jer. 11.14. 1 joh 5.16.  Pray not for this people, neither lift up a cry for them. There is a sin unto death: I do not say that ye shall pray for it. Saint Paul had no pity on Alexander the Coppersmith, but prayed against him.  
Otherwise, if any of the people through infirmity fall into a sin, if upon weakness of brain he be overcome with drink; if by the flattering enticements of the flesh, he happen to be carried into Adultery; if he be somewhat too much in love with the world; if he be a little tinckled with pride; if he happen to be seduced by any Heretics, that come with a show of Religion, with fair and sugared words, and so beguile him ere he be aware; we that be the Preachers of the Word must have compassion on such. A Minister must not have an heart of flint, but of oil, ready to melt at the consideration of the infirmities of the people, and there is good cause why? Because he himself is compassed with infirmities, as they are, as with a gown, that covers him from top to toe.   

VERSE 3.  
ANd that he proveth by an evident sign.  
A Minister is compassed with the same infirmities that the people are. The Lycaonians would have sacrificed to St. Paul and Barnabas: 
Acts 14.15.  but they refused it. O do not so; we are men of the like passions with you. 
Acts 10.26.  Cornelius fell down at Saint Peter's feet: but he took him up saying, I myself also am a man. Elias was a rare and admirable Prophet, 
jac. 5.17.  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 clothed with the ragged Coat of infirmities, as others be. Hence it is, that Ministers, yea famous Ministers do often fall: As Noah did into drunkenness, David into Adultery and murder, Peter into the denial of CHRIST: and grave and reverend Preachers are subject to falls, at this present day: which are rather to be lamented, then insulted of: therefore being clad with the same infirmities, let us pity our brethren, when they sin, Gala. 6.1. So let us consider ourselves, lest we be tempted also. One poor man will pity an other: one sick man may well pity an other. Thou art sick of the disease of sin, as well as the people, therefore pity them, when through weakness they are carried into sin. Are the people heavy and drowsy at Sermons? pity them; thou hast the same lump of flesh as they have. Is any overtaken with drink, pride, uncleanness and other sins? Wink not at their iniquities, yet pity those poor souls; even we that be Preachers, if GOD take away his hand, may fall as they do: therefore have compassion on them, and with meekness pull them up out of their sins.   

VERSE 4.  
A Calling is most requisite in all things we take in hand, especially in the ministry. Who will meddle with the Sheep of a man, unless he be called to it? and shall we meddle with Christ's Sheep without a calling? The Jesuits triumph in this place. If Luther, Calvin, Beza were examined by this clause: there would be found foul matter against them. Nay, if Pope john the twenty two that chose himself, Pope Hildebrand, that entered the seat with the murder of his predecessors, if Pope Sylvester the second that came in by conjuring, if Pope Eugenius that came in by Simony; there would be found foul 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 miserable case.  
As for our calling. 1. It is of God. 2. Of the Church of God. We have Gods seal to our calling, because he hath furnished us in some measure with gifts for it: yet who is sufficient for these things? 2. We are called by the Church, which by imposition of hands representing God's hand, hath separated us to this office. Let every one be assured of his calling. The Brownists harp much on this string: but I pray you who called Hunt a Soldier a mere ignorant man to be a Minister or De la cluse a Card-maker to be a Preacher? Who calls Tailors, 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 jeroboam's time every one that would consecrate himself, 
1 Reg. 13.33.  became one of the Priests of the high places. I pray God we live not in those ●imes: every one that hath money, that can fee a greedy patron, may have a benefice, and leap into the Ministry. A woeful thing.  
Shall we have them to make cloth, that have no skill in clothing? will any make him his Shepherd, that knows not what belongs to Sheep? and wilt thou deliver Christ's Sheep into the hands of a blind and ignorant Shepherd?  

Zach. 13.5.  Wilt thou have him to build thy house, that hath no skill in building? wilt thou make him the Schoolmaster of thy child, that hath no learning: but any is good enough for the Ministry. If men did look 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 haste to it as they do. 
Heb. 13.17.  They watch over the souls of the people, as they that must give an account: The day of taking in our profits is sweet, but the counting day will be terrible, when CHRIST will require every lost Sheep at our hands. Therefore let none take this honour to himself, 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? bind thee hand and foot and cast thee into outer darkness. But if we come in by God's calling, he will protect us in our office against the Devil and all his instruments; he will bless us in our office in this life, and of his mercy, not of our merits, crown us in the life to come. Therefore let us all examine our calling, internal and external: for an Ass may be in a Lion's skin, 
Nehem. 7.64.  an Ape in a purple Coat: endeavour therefore that in some measure we may be sure of our calling.  
Before, the qualities required in a Priest were generally propounded: now they are particularly applied to Christ.   

VERSE 5.  
1. HIs calling to the office. 2. The execution 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 testimonies: the one obscure; the other plain: Aaron had his calling mediately by Moses, Exod. 28.1. Christ had his immediately by God, joh. 8.42. Aaron was the Son of a man: Christ is the Son of God.  
Thou art my Son: 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, ask 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 days of his flesh, that is of his mortal and weak flesh, compassed with infirmities, joh. 1.14. In heaven he hath flesh still, but immortal and void of these natural weaknesses: no need of meat, drink, sleep, not subject to weariness, without any possibility of dying.  
As CHRIST'S flesh is in heaven, so shall ours be there too with him.  
Offered up prayers, etc. that in the garden.  
He useth the plural number, because it was made thrice, and so three prayers, signifying wants and necessities: for things wanting, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, indigeo. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, venio: because they went after a meek and submiss manner.  
Father, if it be possible, let this cup pass, etc. There is his crying.  
Tears, drops of blood, Luk. 22.44.  
Exauditus à metu.  
Though Chrysostome translate it, reverence: yet Nazianzen and Theodoret, translate it, fear. 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 jesuits translate, it (feared.)  
Christ as he was man, did not only fear the death of the body, the separation of the soul from it: but also having the load of all the sins of all the faithful on him, he feared the wrath of his Father: yet without any diffidence or distrust. He was in a wonderful perplexity and perturbation as ever any was, the power of the deity for a time suppressed, thinking himself as it were forsaken of his Father.  
God plucked him out of this fear, sending an Angel to comfort him, and strengthening him himself.  
This is no disparagement to CHRIST, because he was a true man.  
It is not in vain to pray: for God will hear us. If not ad voluntatem, yet ad utilitatem. He doth not hearken so much to the external cry of the throat, for Esau cried, but obtained not the blessing. Baal's Priests cried from morning to noon, but were not heard: he hearkens to the internal cries of his Spirit in his Children, 1 joh. 5.14. So he heard Anna, Hezekiah, David, the Nine▪ vites; 
jon. 3.8.  when they cried 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 Scholar. 2. The Lesson. 3. The Schoolmaster.  
Though he were a Son, equal with his Father, Phil. 2.6. by those his sufferings he learned what obedience meant: experimento didicit. Cajetan, he 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, says the Psalm. that I have been afflicted, that I might learn thy statutes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: qua nocent, docent.  
In prosperity, we are as Calves, Oxen and fat Horses, kicking against our master, pursuing eagerly after the sinful pleasures and profits of this world: but adversity makes us to retire home to God, and submit ourselves to him by unfeigned repentance: in their affliction they will seek me early. When a Scholar in the School is under the rod, he will cease then to play rex, he will cry peccavi, keep in his seat afterwards, and apply himself to his book: So afflictions will make us to consider our ways, and apply ourselves wholly to the obedience of God's word and will.   

VERSE 9  
Consecrated to God and approved of God, Hebr. 2.10.  
Author. Good works are the fruits of faith, seals of our election, and pledges of our salvation: but Christ is the Author.  
Eternal. Not as some that are saved from the Gallows, and after dye.  
Unto all. To Lazarus and Abraham; jews and Gentiles; rich and poor, etc.  
Obey. Not to those that talk of him, nor hear him in the preaching of the Gospel, as 2 Thes. 1.8 but to those that obey him.  
Why doth he not say, to them that believe? because obedience is the touchstone of faith. As the tree is known 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 talk of him, etc. It is a good thing to come to Church, hear the Word, receive the Sacraments, etc. Yet we must not set down our staff here: for if we will obtain eternal salvation, we must obey him. Every one that saith unto me, Lord, Lord, shall not enter into the kingdom of heaven, but he that doth the will of my Father. Not the hearers of the law, but the doers of it shall be justified. Obedience is better than sacrifice. As a Physician is the cause of health, to those patients that will follow his directions and obey him: So CHRIST is the Author of salvation unto all those that obey him.  
Let us examine our obedience. Christ wils us to avoid sins, that cause his Gospel to be ill spoken of: by good works to adorn it, to stop the mouths of the adversaries, etc. Do we so? doth not drunkenness, covetousness, pride, malice, and uncleanness abound? As they said and promised to josua: So let us to Christ. 
jos. 1.16.  Whatsoever thou commandest us, we will do, and whither soever thou sendest us, we will go. Doth Christ command us to abandon covetousness, which is Idolatry and the root of all evil? then let us not be glued to the world. Doth he forbid us drunkenness, malice, pride, etc. Let us have no fellowship with these unfruitful works of darkness, but rather reproove them; let us forsake father and mother, etc. and follow him: for without obedience there is no salvation.  
How must we obey him?  
1. Fully. The young man in the Gospel most proudly vaunted, that he had kept all the Commandments from his youth: let us endeavour, that we may say so in truth and sincere heart: and as Zachary and Elizabeth, let us walk in all the Commandments and ordinances of the Lord, blameless.  
2. Cheerfully. GOD loves a cheerful giver. I was glad says the Psalm. When they said, let us go up into the house of the Lord, Psal. 122.1.  
3. Constantly. A runner hath not the prize, till he come to the Goal. A Taylour hath not his wages, till the garment be finished. A Traveller hath not his money, till he come to his journey's end. Here we are as Children, 1 Cor. 13. growing higher and higher, in knowledge, faith, love, obedience, etc. Let us hold out to the end, running constantly in the way of obedience, that we may have eternal 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, offering the sacrifice of praise for ever.  
Hitherto of the lawfulness of his Priesthood. Now he is to proceed to the excellency of his Priesthood: whereunto, that he might the better stir them up to attention; he useth a new preface, to prepare their hearts and minds to it.  
There be two lets that hinder him from an immediate proceeding to it.  
The one in the matter to be delivered: the other in the persons to whom it is to be delivered. In the matter, there be too branches: the multiplicity, and the difficulty of it.  
In the hearers there is dulness which is to be removed: proved by the effects. They that have gone long to the School and have profited but little, are dull Scholars: but ye have gone a long time to School and profited but little: which he proveth, first simply, then comparatively.  
They that must yet be taught the principles of Religion, have profited but little: but you must yet be taught the principles of Religion.  
2. They that stand in need of milk, and are not capable of strong meat, have made small growth in Christianity: you need milk.  
Both the members are severally ratified in the next words; by showing to whom milk 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 be shut up in a narrow room, it must have a large field to walk in. Concerning 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 be unfolded, therefore ye had need to be the more attentive. A Scholar that hath many lines or leaves to learn, had need to be more diligent.  
2. As they are many: So they are hard and difficult; to be explained and interpreted for your capacity, that they may be comprehended by you.  
1. A Minister must deliver many things to the people, he must not always be harping upon one string, and the people must prepare themselves to receive many things.  
2. A Preacher must explain and interpret that which he speaketh, Nehem. 8.7.  
Why be they hard? because ye are dull of hearing: slow. It is a metaphor taken from lazy Travellours that go slowly. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that cannot run: 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 external hearing alone: but the internal. Slow in conceiving and learning, as is expounded in the next Verse. Hearing is put for learning (as, hear ye me? understand ye me?) because knowledge is conveyed by the sense of hearing.  
There be many and sundry things, that procure this dulness and slowness.  
1. Carelessness or want of diligence. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 13.19.  
2. A mind possessed with other things, which keep the Gospel out of the doors: as these were with an high opinion of the ceremonial law and levitical Priesthood. A barrel full of corrupt water cannot receive wine.  
3. Want of meditation. Blessed is he that meditateth in the Law of GOD day and night. Marry pondered Christ's 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 main cause of our extreme dulness in hearing.  
5. Want of Prayer.  
We are apt Scholars for the world, swift to hear news and tales, but slow and dull in hearing of the Word of God. So that we may justly suffer that check of our SAVIOUR'S, Luk. 24.25. O fools, and slow of heart to believe all that the Prophets have spoken.   

VERSE 12.  
TIme. Having had the Scripture so long, which other nations have not, Rom. 3.2. 
joh. 14.9.   
To whom the Gospel was preached, before it was to the Gentiles, Matth. 10.5. Luk. 24.47.  
Teachers. Not public: for Ephes. 4.11. but private. Teachers of your private families, and one of another. Then he would have said, ye might, not ye ought: for all are not bound to be Preachers.  
He doth not say, ye may have need: but, ye have need.  
Whereas they were taught you long ago.  
Not profound points and deep mysteries. The elements are the first things, whereof bodies be made: So there be certain common points, concerning God, Christ, Faith, etc. Which are the beginnings of Religion: rudimenta, quibus pueri erudiuntur.  
Not of the midst or latter end, but of the beginning: of the oracles of God. We had need to begin with the A. B. C. again.  
1. They that have had the Word a long time have the more to answer for.  
2. Christian's must also be teachers one of another: Not as, jac. 3.1.  
3. We must not be as those, 2 Tim. 3.7. ever learning, but never be able to come to the knowledge of the truth.  
Milk is fit for Children, because it is thin, warm, easy of digestion, needs no teeth to chew it, which infants want, and is soon converted into the substance of the body.  
You are such babes in Religion, that ye need milk still: strong meat is not for you, 1 Cor. 3.2. Isaiah 55.1. 1 Pet. 2.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: through your own negligence.  
It is a shame for a great boy or a man to be fed with milk: for the nurse to take a spoon and put milk 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 been never so long an hearer.  
Though he be a Gentleman, etc.  
That must be catechised still in the principles of Religion.  
Hath no skill, experience, knowledge.  
Not righteous Word: but, the Word of righteousness; which teacheth righteousness. Rom. 1.17.  
That▪ cannot speak: a babe in religion. We must be babes in sincerity and humility, 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 progress in Religion.   

VERSE 14.  
THat which makes the body strong.  
Strong meat, that is deep and profound Points of religion: which have aspired to some ripeness of age in Christ JESUS: who are described by a special propriety.  
Wherein must their senses be exercised? in the Scripture, as appeareth by the opposition. They that use milk, are inexpert in the word of righteousness: but they that use strong meat, are exercised in the word of righteousness, that they may be able to discern between doctrine and doctrine.  
Here we see what must be the exercise of Christians, that are of some ripeness of age in Christ; they must be exercised through long custom, in the sacred Scripture: search the Scripture. Searching requires our time and diligence. Saul was seeking of Asses a good while: and shall not we spend many days and years in seeking CHRIST in the Scripture? be thou in these things, says St. Paul to Timothy. The Lawyers are exercised through long custom in the volume of the Law: they can quote statute on statute for the space of many hundred years. The Physicians are exercised in Galen and Hypocrates: the Philosophers in Plato and Aristotle: the Mathematicians in Ptolemy and Euclid: but we that be Christians, must be exercised in the Word of God. Yet this is little practised by us. We are exercised through long custom in our trades and occupations, in buying and selling none shall go beyond us in them. The husbandman is exercised in tillage, in making the best of his corn: the Clothyer is exercised in his trade, the Weaver in his: the Merchant in his: Of a long custom we are experienced in those things that belong to the world: but few are so exercised in the Scripture, as they ought to be. Nay, that which is to be lamented, sundry are exercised through long custom, in quaffing and swilling, in lying, swearing, etc. but little exercised in the Scripture.  
Now the merry time of the year approacheth, wherein we invent many exercises to pass time away withal: of carding, dicing, gaming. But I will commend to you a most excellent exercise, that far surmounts them all. Have your senses exercised through a long custom in the word of righteousness: spend time these Holy days in reading of Scripture, that ye may not be children, but men of wisdom and understanding to discern between good and evil.  
The touchstone to discern pure gold from that which is counterfeit, is the Word of God. The day discerns between a tree and a man. In a dark night we may imagine a tree to be a man; but when the day comes, it is easily discerned. So the Word of GOD is the bright day and glorious sunshine, whereby we discern truth from falsehood, sound doctrine from that which is corrupt and heretical. Therefore let us exercise ourselves in God's Word continually, that we may discern between the purity of the Gospel, and the impurity of Popery, and all Errors and Heresies whatsoever: that being enlightened by the candle of the word, we may see, and take the way that leadeth to the kingdom of heaven.    

CHAP. 6.  
BEfore, we had Saint Paul's objurgation, that they were so great non proficients in the School of Christ. Now follows an exhortation to prick them forwards to greater perfection in Religion.  
Where, 1. The substance of the exhortation. 2. The pressing and urging of it by four arguments. 1. A ridiculo. 2. Ab exemplo. 3. A Deo. 4. A periculo.  
1. From a ridiculous absurdity, set forth by a comparison.  
2. From an enumeration of the chief rudiments which they are to leave.  
3. From the efficient cause of the spiritual progress, which they are to make, namely God.  
4. From a fearful danger that will ensue; if upon a careless neglect, or contempt of the heavenly doctrine they stand at a stay, and go not forward: by that means they may go backward, and at the length may fall into the sin against the Holy Ghost. Therefore it stands: them in hand, in fear and humility to aspire to perfection daily 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, always to be babes; let us as men grown, seek after stronger meat.  
The principles i. that which begins us and enters us into Christianity, leaving that: How? Not casting it for ever behind our backs: suffering it quite to slip out of our memories, never thinking of it any more: we must remember even the principles of Religion, to our dying day, but we must not insist in those, and set down our staff here, but as good travellours go on forwards. As if one should say to a Grammar Scholar, leave thy Grammar and go to Logic, Rhetoric, Philosophy, to more deep and profound points of learning; his meaning is, not that he should leave his Grammar quite, and never think on it any more, but that he should pass from that to greater matters. As if one should say to a Traveller going to London, that sits eating and drinking at Colchester: leave Colchester, and go on to London: So leave this doctrine of the beginning of Christianity, leave your A. B. C. be not always beginners, but proceed, till ye come to some maturity.  
Let us go on to perfection, with all cheerfulness and celerity. Both we that are the teachers, and you that are to be taught by us: that we may aspire to perfection daily more and more.  
We cannot go of ourselves, we must be led, namely by the hand of GOD Almighty: as little Children cannot go, unless their mothers and nurses lead them. Let us therefore entreat the Lord to lead us forward by the hand of his spirit to perfection daily more and more. We cannot climb up to the highest stair of the ladder of perfection in this world: we must be climbing all the days 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 Scholar's learning of our part, so long as we live. Though with Moses we have been brought up in all the learning of the Egyptians, though we be as perfect Scribes in the law of GOD, as Ezra: as eloquent and mighty in Scripture as Apollo's, though we have as many tongues as Saint Paul, who spoke with tongues more than they all did, yet we must be carried on still to perfection: we must be as Travellours, that are ever walking and going on and on, never resting till we come to our journey's end, which will not be till death itself shall come. Our SAVIOUR himself, as he was a man, did grow up in wisdom; and shall any of us think ourselves so wise that we need not to grow in wisdom? Let us all go on forwards to perfection every day more and more.  
The first reason is taken from a ridiculous absurdity, set forth by a comparison.  
Not laying again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because foundations are laid exceeding deep in the earth. All men laugh at those builders that are always laying the foundation, but never set up the Walls, lay on the roof, tile, and glaze the house, etc. but every day are laying the foundation. Those be foolish builders. So we that be Christians, must not always be laying the foundation of religion, but we must build up ourselves as a glorious house to the Lord.  
Then he sets down the particular stones of this foundation, which we must not ever be laying: he reckons up the chief points of the Christian catechism, which all aught to have at their finger's ends, which it is a shame to be ever learning. Of these, some concern this life; some, the life to come: they that appertain to this life are private, or public.  
1. Repentance, which is illustrated by the things we are to repent of.  
There be living works, which we do when CHRIST liveth in us; these are not to be repent of, but to be practised by us: and there be dead works, which be sins, and are so called, 1. Because they come from dead men, that are dead in trespasses and sins. 2. Because they tend to death and destruction, the wages of sin is death. 
Rom. 6.23.   
All sins are dead works: covetousness, malice, pride, drunkenness, uncleanness, lying, swearing, etc. are dead works: therefore let us have nothing to do with them. Men are afraid to touch dead bodies, or to come near them, we fly away from a dead and stinking carcase. Every sin is a dead carcase, that sends up an unsavoury smell into the nostrils of God: therefore let it be abhorred by us all: let us turn away our eyes and hearts too from all dead works.  
Repentance hath two parts: th● mortification of sin, and vivification to newness of life, Isa. 1.16. Zacheus repented him, when he left his peeling and griping and became a liberal man, made restitution to those whom he had defrauded, and gave the one half of his goods to the poor. Peter repent of his denial of Christ, when he did not only weep bitterly for it, for a time, but stood in defence of Christ, to the very death. Then an adulterer reputes of his adultery, when he leaves quite his Whores and harlots, and possesses his vessel in holiness and honour. Repentance is a forsaking of the sin, and an embracing of the contrary virtue.  
It is not the laying aside of sin for a time, as a man doth his Coat at night, and puts it on again in the morning: but it is an utter relinquishing of sin, a shaking of it off, as St. Paul did the viper, never resuming it again.  
It is not a changing of sin, but a putting away of sin. Then a man hath repent, when of an old creature, he is made a new. It is not only a sorrow for sin, a weeping and howling for sin, though these be good steps to repentance. Cain was grieved for his sin. Esau howled for it. judas was pierced with the dart of sorrow for it: but it is an abandoning of the sin. There may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where there is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
This is one of the principles of religion, as it were a piece of our A.B.C. john Baptist cried, 
Mark. 1. ●5.  repent— Matth. 3.2. Our Saviour in his own person at his first entrance into the Ministry preached it, after his resurrection enjoined the preaching of it to his Disciples, Luk. 24.47. and it was the subject of St. Peter's Sermon at the day of Pentecost, Acts 2.38. Which doctrine of repentance in respect of practice 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 been long preached, are ignorant of it, at the least we do not practise it as we ought to do: we must be repenting in act continually the best of us all; but we must not always be learning the doctrine of repentance.  
The consideration of our dead works and manifold sins might carry us into the pit of destruction therefore followeth faith in Christ, by whom we have the remission of them.  
And of faith towards GOD, that is faith in the LORD JESUS CHRIST, as St. Paul exhorts the jailor, Act. 16.31.  
Some interpret it, what we are to believe of God: but then he would have said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rathe● than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 general, though the special 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 baptised, incorporated into the Church, and publicly gave up then names unto Christ.  
But why doth he speak of baptisms in the plural number? When as Ephes. 4.5. There is but one baptism.  
Not because men were wont oftentimes to be baptised. As we are borne once: So baptised but once. They were but once circumcised, in the time of the law: and we are but once baptised, in the time of the Gospel.  
1. By the negligence of the Printers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might quickly be turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Syriack reads it in the singular number, and so doth Augustine de fide & oper. cap. n. Yet because this reading hath been of a long and ancient continuance: let it remain unchanged.  
Some think he names baptisms, because divers kinds of persons were wont to be baptised, infants and elder folk.  
Others, because certain times were appointed to baptism, as Easter and Whitsuntide.  
Others, in regard of the three immersions that were used in baptism, to signify the Trinity. Baptism properly is a dipping: the party was wont to be three times dipped in the water: and therefore he calls it baptisms or dippings.  
Some, because there was a baptising into Christ to come, which john used, and a baptising into Christ already come, which the Apostles used after Christ's Ascension.  
Rather, because the Apostle alluding to the manifold baptisms or washings in the law, calleth the Christian Sacrament baptisms too: therefore he calleth it the doctrine of baptisms, because many doctrines, as it were many baptisms, are contained in it.  
And of laying on of hands. There were divers uses of this ceremony.  
1. He that offered a sin offering, laid his hands on it, to signify, that he was the sinner for whom it was offered.  
2. It was a sign of healing, Luk. 4.40. Mark. 16.18.  
3. By it the extraordinary gifts of the HOLY GHOST were conferred. 
Acts 8.17.   
4. By it men were ordained to the Ministry, 1 Tim. 4.14. This was a necessary point to be catechised in, that all might know the authority of the sacred Ministry, and reverence it. How can they hear without a Preacher?  
5. It was used in the blessing, Mark. 10.16.  
6. It was a custom in the Primitive Church: when the Children had been well instructed in their Catechism, and given notice 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 public prayer was made by the congregation for them, that they might proceed in the race of Christianity, as they had begun, to God's glory and the advancement of the Gospel. This was called Confirmation, and this we still retain in our Church. The Church of Rome prefers it before baptism. In baptism, say they, we have our esse: in Confirmation a more perfect esse. Every hedge Priest may baptise: only a Bishop or a Suffragan may confirm ex jure divino. A Priest may not do it, nisi per dispensationem, says Bellar.  
This seems to be employed in this place: and a good use might be made of it still among Christians: our race being finished in this life, we look for the resurrection and judgement in the life to come.  
It is a worthy saying, joh. 5.28. Marvel not at this: for the hour is coming, in the which all that are in the grave shall hear his voice: yet the Philosophers and wise men of this world mock at the resurrection, and count it an impossible thing. When Paul preached CHRIST and the resurrection at Athens, they laugh at it: and it may be, so do some close Atheists that sit in the lap of the Church. But there be four Pillars for the Resurrection to lean upon.  

1. The Power of God.  
2. The justice of God.  
3. The Solemn funerals.  
4. The Resurrection of CHRIST.   
For the first; Idoneus est reficere, qui fecit: he that made man at the first of the dust of the ground, can fetch him out of the ground again when he is quite consumed to dust and ashes: he that made an house, can set it up again though it be defaced. God made this body, the house of clay: therefore he can erect it again though pulled down.  
The second pillar is the justice of God. If there were no resurrection, God should be unjust. The wicked flourish in this world, their eyes stick out by reason of fatness: they have more than heart can wish: they are not in trouble as other men. Baal's Priests in some parts of the world, sit at jesabels' table, when the Lords Prophets live in a Cave with bread and water: the rich glutton fared deliciously, when Lazarus lay starving and full of sores at his gate: ever under one Cross or another. If there were no resurrection where this should be righted, that sentence of the Psalmist might be inverted, verily there is no reward for the righteous: verily there is no God that judgeth in the earth. 
Psal. 58. ult.   
The third pillar is the Solemn funerals that be in all nations. All which are so many glasses, wherein we may behold the resurrection.  
When we go to a burial, we go to a sowing: the seed that is sown lies covered in the earth all winter, in the spring it shoots up again, and a goodly harvest ariseth of it: So the body is sown in corruption, it rises in incorruption, more beautiful, 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 rise. As jonas was three days and three nights in the Whale's belly: So Christ was three days and three nights in the heart of the earth: on Thursday he kept his Maundy, he eat the Passeover and supper with his Disciples: on good Friday he suffered and was crucified: all Saturday being the jews Sabbath, he lay in the earth: on Sunday morning, the first day of the week, the Lords day, the Lord jesus rose triumphantly from the dead; and this is the day of his resurrection: on this day he rose victoriously from the dead. This is the day that the Lord hath made, let us rejoice and he glad in it: for Christ's 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 be in heaven also: we shall mee●e him with joy in the clouds, and be translated with him into the kingdom of glory, and abide with him for ever.  
After the resurrection comes judgement: it is appointed to men once to dye, and then cometh the judgement. Death were nothing, if there were no judgement. The Assizes were nothing, if there were nothing, if there were no Gallows, no execution: but as we must arise, so we must all appear before the judgement seat of Christ, that every one may receive the things done in his body, 
2 Cor. 5.10.  according to that he hath done, whether it be good or bad. Let us all think seriously of this eternal judgement.  
It is called eternal judgement. 1. Because it is of things eternal, eternal life or eternal death. 2. Because the sentence of that judgement is eternal, the force and power thereof remains ever, both to the elect and reprobate: they all go eternally to the place appointed by the judge. 3. Because the judge is eternal. 4. Because the persons judged are eternal. Some are to enjoy eternal happiness, some to suffer eternal punishment.  
The judgement itself is not eternal, that lasteth not ever: but the fruit and event of it is eternal.  
Oh that the cogitation of this judgement were deeply fixed in the hearts of us all! A great number, even in the lap of the Church, laugh at it in the closet of their hearts: the Preachers talk much of a general judgement that shall be after this life but if God let us alone till that day, we shall do well enough. GOD grant we may escape the judgements here, a fly for that judgement. Yet Felix himself trembled at 〈◊〉 when Saint Paul spoke of righteousness and the judgement to come; though he were a judge himself, he quaked at it. Let us all fear this eternal judgement after an holy and religious manner, and tremble at it. In these judgements we may have Lawyers to plead for us: then none shall be for us, all against us, especially our own consciences as a thousand Lawyers and witnesses, if our sins are not washed away in the blood of CHRIST. Therefore let us judge ourselves here, that we be not judged by the Lord hereafter▪ let us bewail our sins here, that we come not into the place where is weeping, wailing and gnashing of teeth for ever.  
Let us remember this eternal judgement, that it may be as a bridle to restrain us from sin. That godly Father, St. Hierome, professed of himself, whether he did eat or drink, or whatsoever he did, this trumpet rang always in his ears, surgite mortui, venite adjudicium. When we go to bed in the evening, when we arise in the morning, when we are about the affairs of our calling, when Satan provokes us to stealing, lying, coofening, purloining, etc. Let us remember this eternal judgement, let us call ourselves to an account for our sins in this world repent seriously of them: let us cast away our sins, not as we do our coats when we go to bed, and put them on again in the morning: but throw them away, and have no fellowship with these unfruitful works of darkness; then we shall have fellowship with Christ, both in this life, and in the life to come: then we shall not need to fear this eternal judgement. The judge 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 rejoice at his coming, for we shall sit on the bench with him and judge the world, and reign with him for ever.  
The jesuits collect from hence, that the Christians had a Catechism 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 mad 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 Hebrews to whom St. Paul writeth, were exercised in the Scripture: for Rom. 3.2. Unto them were committed the oracles of God.  
2. Here is nothing in this Catechism, but is derived out of the Scripture.  
3. How shall men pick their faith out of the Paternoster, Ave-Mary, etc. being in an unknown tongue?  
Here we have a short Catechism consonant to the Scripture, that was used in the Primitive Church: Such as is at this day, the Lords prayer, the ten Commandments, and the Articles of our belief. These be profitable points; but we that profess the Gospel must not always be in these: they are to be propounded continually in the Church unto Children, to them that be rude and ignorant; but Christians must not dwell in these, we must be carried to perfection, till we come to a ripe age in CHRIST JESUS: we must be able to answer all Heretics and gainsayers, and to defend the sacred truth of Christ his Gospel against them all.   

VERSE 3.  
Jest he should seem to have presumed upon his own 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: he must give us feet to walk to perfection by.  
We: both we that are to teach, and you that are to be taught.  
The presumptuous boldness of those men, jac. 4. is utterly to be condemned, that say peremptorily; we will go to such a City, buy and sell, and get gain: whereas there should be an (If) always in our determinations, either expressed or understood; we will do this or that, if God permit. I will go to the Church and hear a Sermon, if God permit. I would go home to my house and take my dinner, if God permit. I will go to bed and sleep quietly, I will rise betimes in the morning and go about my business. I will refresh myself in such an honest sport and pastime. I will increase in knowledge, etc. If God permit. The servant must always say, I will do this or that, if my master will give me leave; a subject must say, if the King will. God is our Master and Sovereign, therefore let us presume to do nothing without him. Let us never reckon without this our heavenly Father's leave jac. 4.15. 1 Cor. 16.7. Let us always refer ourselves 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; he may strike us with lameness, while we are going: he may bereave us of our wits and senses, while we are learning: therefore let us do every thing, if God permit, and without his permission let us attempt nothing. We will not tarry always in our Catechism, but we will be deep Scholars in divinity, if God permit.  
God's permission is not a naked sufferance, but an helping and assisting of us by his grace. The constable may permit a man to pass, and yet give him nothing towards his passage.  
The King may permit one of his Subjects to go beyond Sea, and yet furnish him with nothing for his journey: but as God permits us to do a thing, so he aids us by his power to the doing of it. If God not only gives us leave, but also assists us by his holy Spirit and grace, we will go on to perfection.   

VERSE 4.  
1. A Description of them that sin against the Holy Ghost.  
2. A persuasion that the Hebrews 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 punishment. 1. An enumeration of the graces wherewith God hath adorned them. 2. Their ungracious falling from them. 3. The punishment 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 enlightened by the bright beams of the Gospel, the Sun of righteousness jesus Christ shining in their hearts: in so much as they see plainly the work of man's redemption performed by him, acknowledge it, confess and profess it, and embrace it with a kind of joy.  
2. For the heart: they have tasted of the heavenly gift, that is either Christ, who joh. 4.10. Is called the gift of God: or of faith in him, which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the gift of God, Eph. 2.8. They have a taste of that faith, and what an excellent thing it is to be ingraffed into Christ.  
Which faith is an heavenly, not any earthly gift. It comes from heaven, not from earth, jac. 1.17. Every good and perfect gift is from above, and cometh down from the Father of lights.  
Then follows 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 searcheth all things, yea, the deep things of God. And the Apostle here affirms of them, that they were made partakers of the Holy Ghost.  

Aquin.  Partakers, participes: partem capientes: for Christ hath him totally. We have the Spirit in part and in measure: he 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 Heretics have done, which denied the Holy Ghost to be God, and no subsisting person by himself: but because it is committed against the office of the Holy Ghost, which is, to reveal t●e mysteries of God to us.   

VERSE 5.  
THe instrumental cause is the Word of GOD, whereof they have a taste. Such were the stony hearers, Luk. 8.13. Who received the word with joy: and such also were john Baptists auditors, who rejoiced in his light for a season, joh. 5.35.  
It is called a good Word, Pro. 12.23. Sweet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nunc dicenda bono sunt bona verba die. The Gospel is opposed to the law which is sour: this is sweeter than honey.  
This cannot be meant of CHRIST▪ de verbo increato: for in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but it must be 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 joys of heaven are called powers.  
1. In regard of their stableness and perpetuity: they are so full of might and power, as that no power of the enemy can overthrew them.  
2. Because they have a powerful effect in men's hearts to affect and allure them, quid possit futurum saeculum? The consideration of the joys and pains to come makes them to forsake sin, and to walk in the ways of Godliness. 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 again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fall beside. 
Pro. 24.16.  If a man fall on the bridge, he may rise again; if he falls besides it, he is drowned. Vltra cadunt. Cajet.  
If they shall fall away, from all these points of doctrine mentioned before, if they reject the doctrine of repentance, counting it but a policy to keep men in awe withal; if they reject the doctrine of faith, counting it but a mere and idle device; that will have no use of the sacred Ministry, to the which men were consecrated by the imposition of hands; that say, baptism is of no force, the water in the river is as good as the water in the font; if they make a mock at the resurrection and the day of judgement: it is impossible they should be renewed again unto repentance.  
But what is every man in the state of damnation, and doth he sin against the HOLY GHOST, that being once enlightened, etc. falls away?  
Noe. All falling after knowledge is not the sin against the Holy Ghost. Noah fell, Lot, David, Solomon, etc. In many things we sin all. The just man falleth seven times a day. Saint Paul would have the incestuous person restored. It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the elect cannot sin against the Holy Ghost, neither do all the reprobate sin against the Holy Ghost.  
They that sin 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 sin fall wholly, in their understanding and will too: they obscure the light which they have received, choke the good motions that were in them, with their whole will, might and maine run against the truth they professed. When Saint Paul was a persecutor, he sinned in respect of his understanding, upon ignorance: but he did not persecute Christ with a malicious mind. Peter fell upon infirmity, but not upon malice: in his will in part, but not in his understanding and will too. They that commit the horrible sin 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 mind of man in soul and body. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to fall voluntarily: with the Hebrew Greek and Latinists, procidere.  
2. They must fall à toto, from all the former gifts, not from some one part of the celestial doctrine 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 fundamental point, though not from the whole body of the heavenly calling: as many Heretics do. But these fall from the whole.  
3. They must fall in totum, wholly and finally without recovery.  

Psal. 37.24.  The godly man says in the Prophet; though I fall, I shall rise again, for the Lord putteth to his hand: these fall and never rise again, because God denyeth them his hand.  
Then follows the punishment. Where, 

1. The grievousness of it.  
2. The equity of it.    
They cannot be made new men again: they were once new men, at least in show; having lost that new Coat, they cannot have another: they cannot be cast into a new mould again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is an active. Some expound it, they cannot renew themselves: so Erasmus. Some understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that any Minister should renew them; some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that God should renew them, because God cannot deny himself, and that were an impotency, rather than 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is not meet, not profitable, not convenient, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, impossible: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to drive them into desperation. Chrys.  
The jesuits interpret it hard. It is an hard matter for them to be renewed, but it is not impossible. Yet their own gloss says, non tantum difficile, and Verse 8. their end is to be burned, they must burn for ever in hell.  
Impossibile: non difficile. Difficile est, quod quamvis cum labour, 
Ambr.  fieri potest; impossibile, quod fieri non potest. So they cannot be renewed. 1. It implies a weakness. 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 we must enter into heaven; the very door and entrance is denied to them: therefore no marvel though the house be denied to them. If they could repent, they might be saved: for at what time soever a sinner repenteth of his sins from the bottom 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 hardness of thy heart that cannot Repent, treasurest up to thyself 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 sins, they may peradventure weep, howl and cry for them: yet they do not repent. They are not pierced with true sorrow for sin, they grieve for the fearful, and endless torments which they are to sustain for their sins, but grieve not for sin, as it is sin: they are grieved, that they are fallen into the hands of GOD as a judge, but are not sorrowful that they have offended him as a Father. For any other sin GOD may give Repentance unto men: but for this he will not. Oh horrible sin! GOD may give Repentance for all other sins: yet he is not bound to do it. The King may pardon burglary, or for breaking into an house, yet he is not bound to it. So GOD may give men Repentance for thefts, murders, adulteries, drunkenness, etc. Yet none can challenge this at his hands. Therefore let none presume to commit any sin whatsoever in hope of Repentance: this is no good argument, no sound conclusion in Divinity; they that sin 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 unclean thoughts: i● is in GOD'S hands: the pearl of Repentance lies in his treasury. Thou mayest be stricken with the dart of sudden death, while thou art sinning: therefore let not the hope of Repentance be as a loadstone to draw thee to sin: Repentance is a singular thing, that will open the lap of God's mercy and the doors of the kingdom of heaven too. Manasseh had been a monstrous Idolater, yet upon repentance he was received to mercy. David had committed Adultery and Murder, yet on repentance they were remitted: the Thief on the Cross had been a bad liver all the days of his life, yet upon repentance he was taken into Paradise. There were some that crucified CHRIST the Lord of life, being pricked in their hearts for it, were embraced in the arms of mercy: the Prodigal Son that had spent all his substance on harlots, yet when he came to his father with that doleful and penitent voice, I have sinned against heaven and before thee— his father fell on his neck and kissed him: but they that sin against the Holy Ghost can never repent, and therefore can have no mercy, neither in this life nor in that which is to come: O fearful sin! the Lord in mercy keep us all from it.  
If at any time we have sinned, as in many things we sin all: Let us pray to God that we lie not in our sins, but that our hearts may quickly smite us for them, as david's did; that we may fly to the throne of grace with broken hearts and contrite spirits, that so we may find favour in this life by jesus Christ, that came into the world to save sinners, and eternal happiness with him in the life to come.  
Now follows the manner of the punishment, and the guilt of it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: to their own condemnation, Rom. 2.5. But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous judgement of GOD.  
There can be no renewing but by the death of Christ: now Christ died and was crucified once for all that believe and abide in him. If any fall quite away from CHRIST, they cannot be renewed, unless CHRIST be crucified again: but that is impossible: therefore, the other, That they should be renewed to repentance.  
They tread under foot the Son of God, Hebr. 10.29. The greatest indignity that can be offered: greater than to spit in a man's 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 he was the Son of God, the Saviour of the world: but now they count basely of him.  
They count the blood of the Testament a profane thing: what is the blood of Christ shed on the Cross? the blood of a malefactor is as good as that: o horrible blasphemy! And despise all the graces of the spirit, which they have received. And put him to an open shame: exemplificantes make a mock, Matth. 1.19. Then joseph her husband being a just man, and not willing to make her a public example: as those, that be made public examples, and pointed at by all: exposing him to the reproachful death of the Cross, on the which he was derided of all: or CHRIST being once crucified and dead, is made immortal, and living for ever. To crucify him again were to make him mortal again, which were an egregious mockery.  
Or, they despise CHRIST once crucified, and would fain have him to be crucified for them again, which is to make a mock of him.  
Or, it may be a reason drawn from the malice of men, seeing they are so spitefully set against Christ, as that they could find in their hearts to crucify him again, if it lay in their power, and so to make him a mocking-stocke to all the world, accounting the crucifying of CHRIST to be but a ridiculous thing, to make sport withal, of no moment to life eternal: therefore it is impossible they should be restored. As much as lieth in them, they crucify the Son of GOD, and make a mock of Him: which are such horrible sins, as that GOD cannot in justice give them Repentance for them.  
Now he describeth them that sin against the Holy Ghost comparatively: he sets them out by a lively similitude taken from the earth. As the earth, that is painfully tilled, and hath plentiful rain poured down on it, and yet for all that instead of good fruit bringeth forth pricking thorns, and scratching brambles, is good for nothing but to be burnt: So those men who having been washed with many sweet showers of the Word of God, and enriched with divers excellent graces, yet proving pricking thorns in the end, hurtful to men and God too, they are good for nothing but to burn in hell fire for evermore.  
Before he comes directly to this lamentable end of the reprobates, he doth illustrate it by a comfortable Antithesis in the good and godly, which might provoke them with all cheerfulness to contend to perfection in Religion.   

VERSE 7.  
THe Protasis only is set down: the Apodosis is to be supplied.  
1. For the Protasis: The earth, which is apparent 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 dry and thirsty earth the rain, she takes it and conveys it into her bowels.  
It comes into the earth: but because it must come upon it, before it can come into it; therefore the HOLY GHOST useth that phrase not seldom, but often; God being bountiful to the earth to send it much rain.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringeth forth: as a mother her Children, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Synecdoche is put for all the fruits of the earth: because the herb is one of the first fruits, that it bringeth forth.  
Not only herbs, but trees and all kind of corn; for he speaks of such an earth which is tilled: whereas herbs 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 brass and iron for all the labour of the husbandman: As such an earth is blessed of God, God blesseth it with a rich and plentiful 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 similitude. 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 be resembled to the earth; bad hearers are called bad ground, and good hearers, good ground, Luke 8. verse 15. The rain that falls upon it, is the Word of GOD, Deuteronomie 32. ver. 2. Isaiah 55. ver. 10.  
1. Raine comes down 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 souls.  
4. Raine never returns in vain: So the Word accomplishes that which the Lord pleases, and prospers in the thing whereunto he sends it; it never returns void: either we are the better or the worse by it, through our own fault.  
The fruits that they bring forth, is increase of knowledge and of all virtues.  
The dressers of this ground, are God and the Ministers, joh. 15.1. 1 Cor. 3.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
The blessing that good hearers receive is a further increase of all graces in this life: to him that hath shall be given, etc. Mat. 13.8. and eternal blessedness in the life to come. Blessed are they that hear the Word of God, and keep it.  
1. All people are as the ground, that stand in need of the Rain of the Word of God: the earth must have Rain all the year long, more or less, else it drieth and withereth away: So do we if we want the Rain of the Word. In what a miserable case were they in Israel, when there fell no rain by the space of three years and six months? and in what a pitiful taking are those towns and countries, though they feel it not, which want the Rain of the Word of GOD?  
You that have it, be thankful to God for it, and learn to esteem more highly of this blessing than ye do. If it rain on your wheat and barley in the due time of the year, ye praise God for it: and will ye not bless him for the heavenly rain, that falleth on yourselves to make you fruitful to eternal life? o magnify God for this rain, without the which ye should be as parched ground, pitiful to behold.  
2. As this rain by the goodness of God falls on you, so let it not pass by you, as water running from the rocks and stones, but drink it in, that it may cause you to increase in all virtue. The rain doth no good on rocks and stones, because they cannot receive it in. If your hearts be as stone, hardened in sin; though ye have never such plenty of this rain, it will do you no good: therefore drink in the rain of the Word of God, that falls on you at every Sermon: let not the profitable instructions pass from you, ponder them and lay them up in your heart, as the Virgin Mary did: let them not slip from you so soon as you are out of the Church doors, but keep the rain that God sendeth you: if it be not a ground rain that goes into the bowels of the earth, it is to small purpose: and if the rain of the Word do not sink into the bottom of your hearts, if it go no further than your ears, you shall reap small benefit by it: therefore drink in this rain, that it may be fruitful to you all.  
3. None can well drink, but they that thirst after drink: if the ground be not thirsty, it will not drink in the rain. If it be full already, the rain lieth aloft, and makes ponds that are noy some to men: So if ye be full already of the cares of the world, the pleasures of the flesh, or a windy conceit of yourselves, saying we are rich, we stand in need of nothing; then the rain of the Word cannot enter into you. Blessed are they that hunger and thirst after righteousness. Though ye have never so much preaching, yet hunger after the Word of God: he that is full, despiseth an honeycomb: a full man regards not a feast, but an hungry man is content with mean fare: though ye have never so many sweet Sermons, yet if ye be full, though they be as pleasant as an honey comb, ye will not care for them: therefore bring thirsting souls to every Sermon, when this rain is poured down on you, that ye may drink it in to the salvation of you all.  
4. The more rain the ground hath, the more fruit it ought to yield: the oftener that any people hath had the rain of the Word of God falling on them, the more plentiful should they be in good works: to whom much is given, of them much shall be required: you in this town have had much rain, therefore much is required of you.  
5. As it hath the rain often, so it must bring forth fruit meet for them by whom it is dressed: the more dressing, the more fruit, as we look from our trees and grounds: the dressers are to be respected: ye must love them by whom God dresseth and tilleth you: ye must have them in singular love for their work sake: ye must not bring forth such fruit, as shall grieve the dressers, Hebrews 13. Verse 17.  
As ye have this heavenly rain in most plentiful measure, so bring forth fruits answerable to it: leaves will not serve the turn. CHRIST cursed the figtree that had nothing but leaves on it: good words, a glorious talking of Religion, is not sufficient, a show of godliness, is not enough, but we must have the power of it: as GOD hath sent us this rain in abundance, so let us be abundant in the fruits of righteousness: let us be full of good works; then will GOD bless us with the increase of his graces in this life, and with eternal happiness in the life to come. God make us all such blessed ground.   

VERSE 8.  
THere is also a cursed ground. Let us beware we be not like it.  
They that increase not, but decrease, and go backward, are in a miserable case. Where, 

1. The nature and quality of the ground.  
2. God's judgement on it.    
The earth which for all the rain it had, doth not bring forth only no fruit meet for the dressers, but pernicious thorns and briars, it is a reprobate earth, reproved, disallowed of all, cast away, no man regards it.  
He doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: innuens ejectionem praeter naturam: emittens velut abortum.  
Is nigh unto cursing. What? near and not cursed indeed? as he that is near hanging, 
2 Pet. 3.9. 2 Pet. 2.3.  is not hanged, near drowning, is not drowned. Not so: God may defer his vengeance for a time, but their damnation sleepeth not: they are very near it, and shall have it in the end. A man sees a ship near sinking: doth it therefore follow, that it sinks not? Though at that time when he sees it, it is but a sinking, yet it may sink afterwards. So these men at this time are near unto cursing, yet they shall be cursed afterwards indeed: therefore he speaks peremptorily in the next words: whose end is to be burned. Every man curseth such an earth: and these men are cursed wretches.  
As husbandmen burn such an earth as bringeth forth nothing but thorns and briars: saepe etiam steriles incendere profuit agros, atque levem stipulam crepitantibus urere flammis: 
Matth. 13.50. Hebr. 10.27. Matth. 3.12.  So God the true Husbandman will cast this cursed ground, which brings forth thorns and briars, whereby they prick as much as in them lies Christ jesus Himself, 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 corn, an other thing to bring forth briars: Cockle, darnel and weeds are hurtful: but thorns and briars are worst of all.  
1. They cumber the ground; if they were away, some profitable thing might spring in their room.  
2. If any corn or flowers happen to sprout forth out of the ground where thorns are, they choke them, and will never suffer them to come to any maturity.  
3. They prick those that handle them, and make the blood run about their fingers: so the wicked do not only hinder the growth of good things, but they prick both God and men. As the Canaanites were as pricks in the Israelites sides, and thorns in their eyes; So are these to God and his Children: they rail on good men, and are ready to do them all the mischief they can. As Ahab hated Micajah; so do they: they cannot abide sober and good men: their hatred stays not here, but it is converted against God himself, they set their mouths against heaven, they rail on Christ, and his Gospel, they blaspheme the Holy Ghost, they persecute the truth to the end: If they do it on ignorance, as Saint Paul did, who thus professeth of himself, I was a blasphemer, a persecutor and injurious, 
1 Tim. 1.13.  but I did it ignorantly, and therefore he sinned not against the Holy Ghost; If they do it on weakness, as St. Peter did, who cursed and swore he knew not Christ; it is a grievous sin; yet not the sin against the Holy Ghost. An Eunomian or Macedonian, that deny the deity of the Holy Ghost, may repent and be received into mercy. Sabelliani or Patripussiani that oppugn his person, may also repent and be forgiven: but if they do it on malice, than they commit that sin, that cannot be forgiven in this world, nor that which is to come: these be the thorns and briars which the Apostle pointeth out in this place.  
Such a cursed earth bringing forth thorns and briars were some of the Pharisees: they could say of CHRIST, this is the heir; yet they said, let us kill him. Such a thorn was Alexander the coppersmith, which resisted Saint Paul's preaching very soar: he set his feet against Saint Paul's feet, he resisted not his person, but his preaching: not slightly, but vehemently with might and main. Such a thorn was julian, surnamed the Apostata, that fell quite away: he was baptised into the name of Christ, he was a professor of the Gospel, and that a zealous one, as it seemeth: he was a public Reader in the Church of Nicomedia: who so forward as he? yet afterwards he proved a vile pricking thorn: he washed away baptism with blood 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, turn the other check when you be smitten. To the last gasp he spewed out his malice against Christ: taking the arrow out of his side, that gave him his death's wound, he took the blood into his hand, hurled it up into the air; crying, v●cisti Galilaee: he was but a plain Galilean with him to the end. These be the special thorns that the Scripture speaketh of in this place, whose end is to burn in hell for evermore. O cursed ground that hath the rain of the Word of God falling on it, and yet bringeth forth such thorns! The Lord grant that we be never such ground.  
For the preventing of it, let us bring forth good fruit answerable to the rain that falleth on us: let us take heed of the stairs that may carry us headlong into the sin against the Holy Ghost: let us not be patrons and defenders of bad men and evil actions, against the light of our conscience: that is a step to this fearful sin. Let us beware how on any sinister affection we oppose ourselves to the preachers of God's Word. The Devil by little and little may cause us to set ourselves against the Word of God itself. Let us not carelessly neglect, or any way contemn, those heavenly points of doctrine, that are delivered to us. As we have the rain of the Word of God in great plenty among us, so let us bring forth fruits in some measure worthy of it, that we may not only escape the fire where these thorns burn, but may be received into GOD his kingdom, there to reign with him in eternal happiness for evermore.   

VERSE 9  
NOw lest they should imagine that they are the men, he shows that they are persuaded better of them, that they are the elect Children of GOD, and shall be eternally saved.  
Here is, 1. The substance of the persuasion. 2. The foundation on which it is builded. In the former. 1. The matter of it. 2. A qualification of it, by the mitigation of the harshness of his former speech: that is, a fearful piece of earth, which thou hast mentioned, that brings forth briars and thorns, etc. dost thou take us to be such a ground?  
No, says he, be it far from us: we have a better persuasion of you.  
Beloved] of God and us too. He winds himself into them by a kind appellation of them.  
He doth not say, we expect better things from you, we are in good hope you will prove better than thus, or the like: but we are persuaded, and nothing can remove us from this persuasion: we take you to be other manner of men, far different from the former.  
The things that be in them are stark naught, but we persuade ourselves most excellent things of you. They are reprobates, but we are persuaded 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 persuaded that thou art a better man than these.  
ay, but this is a good persuasion; there are but two sorts of people, godly, and wicked reprobates; now being persuaded that they are better than the reprobate, he is persuaded they be elect: and what greater persuasion can there be then that? therefore he addeth, such things as accompany salvation.  
Saint Augustine, reads it cohaerentia saluti: ad Crescen.  
Such as have salvation: we are persuaded you are in the number of them that shall be saved.  
1. His persuasion is propounded, then strengthened against that which might seem to overthrow it.  
Though, we have somewhat sharply chidden you, and introduced a fearful example of vile and wicked apostates: a father may set before the eyes of his child thiefs, murderers, drunkards, blasphemers, and yet be persuaded that his child is none of them: only he doth it to warn him, not to tread in their steps: so, as a loving Father I have told you of these men, yet I am persuaded better if you.  
A Preacher must not always be inveighing against the faults, weaknesses and imperfections that be among the people, he 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 be wise and discreet fathers: they must neither be like to David, that never reproved Adonijah, and said to him, why dost thou so? neither like the contentious woman in the Proverbs, as the continual droppings of the rain, ever scolding with the people: they must play the part of the Samaritan, that after Wine which made the wound to smart, poured in oil, for the suppling of it. So we must sometimes come with the sharp wine of reprehension: sometimes again with the oil of consolation. Before, Saint Paul came with salt and vinegar, when he spoke of the reprobate earth; now he comes with honey and sugar, but we are persuaded better things of you. Generosus animus magis ducitur, quam trahitur, sweet and comfortable words will prevail more with some, then rough and hard speeches: both in wisdom must be used by God's steward: severity and lenity must be tempered together, if by any means we may save the people committed to our charge. Before, Saint Paul like an hard father chode sharply: now he strokes them on the head again, saying, we are persuaded 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 Ministry of the Word, though there be some defects and blemishes in them. St. 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 judgement: some have such large consciences, as that they are persuaded too well of all, that all in the end shall be saved, yea, even the Devils themselves: that was the dotage of Origen. And some at this day cannot be persuaded, that any shall be damned: the lap of their charity is too wide; and others is too narrow.  
They are scant persuaded well of any, but of themselves: they thank God with the Pharisee, they are not as other men: all others are naught, and they only are good: but except there appear manifest tokens of reprobation, except they take an apparent bad course, and the very high way to hell, we must persuade ourselves, that they may appertain to the number of God's faithful and elect Children: we are persuaded of our own salvation judicio fidei, and we may be persuaded of the salvation of others, scientia charitatis: we must not be too rash in our sentence, as the Barbarians against Saint Paul, doubtless this man is a murderer. Such a one hath these and these faults, doubtless he is the child of the Devil: if they profess the Gospel and have any godly care to live accordingly, though there be wants in them, we must be well persuaded of them.  
But what was St. Paul's persuasion? did he persuade himself that they were honest good natured men and the like? Nay, more than so, that they were in the number of those that should be saved. That young man in the Gospel, was a man of rare and excellent parts, 
Mark. 10.21.  he had kept (as he said) all the ten Commandments from his youth, and Christ loved him: yet there were not things in him that accompanied salvation. Thou mayest be a sour Cato, a just and upright Aristides in thy dealings with men, and yet have not the infallible marks of salvation. It is an excellent thing, when there be those virtues in men and women that accompany salvation. Hast thou a sharp and pregnant wit? So had Esau, that could wittily descant on his brother's name. Hast thou a brave and eloquent tongue? So had Aeschines, Tully and Demosthenes. Art thou a fair, comely and beautiful man, as goodly a man as one shall see in a summer's day? So was Absalon. Hast thou a reaching and a politic head? So had Achitophel. Art thou a deep Scholar, a profound learned man? So was Porphyry, Lucian, julian, that never set a foot in the kingdom of heaven. Labour to have those things that accompany salvation, faith, hope, zeal, patience, humility, and other graces of the spirit, whereby we may be persuaded, that you are the dear Children of God. The Lord work those things in us all, that accompany salvation. Though the Church be persuaded of thee, that thou art a wise man, witty, learned, that is to small purpose. So live, that both the Preachers and all good people may be persuaded you have that in you, for the which they may judge you to be heirs of salvation.  
Here he prevents an objection that might be made. What Paul, hast thou been so bitter towards us? hast thou called us babes and novices in Religion? Hast thou set before our eyes such a terrible example of Apostates and backsliders, as if we were birds of the same feather, and now art thou well persuaded of us? thou dost but flatter us, we can hardly think so. O yes, says St. Paul, assure yourselves, we have a good opinion of you; though we thus speak, these are but trumpets to waken you out of sin, the wounds of a lover to cure you withal: they be but spurs of fatherly admonitions to prick you forwards unto all goodness. We made mention of these men; not as if you were such, but to warn 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 pills: and we love you, though we be hot against the corruptions that reign among you.   

VERSE 10.  
SAint Paul's persuasion was not grounded on nothing: it is not as a castle built in the air: it hath a sure ground to stand upon: you have good works issuing from faith; therefore we are persuaded of your salvation.  
To forget, that is, both to prosecute and crown your works: as he hath begun a good work in you, so he will finish it in this life, and reward it in the life to come. If God should not do this, he should be unjust; but he is not unjust: he is not an unrighteous Father, that forsakes his Son, or an unjust builder that leaves his building.  
That this is his meaning, is apparent, by that which went before and that which follows after: unless he were persuaded that God would finish the work begun in them, his persuasion could not be firm: and in the next Verse he prays, that they may go on forward to the end: and when he hath done so, he will crown his own work.  
The jesuits say it is a world to see what writhing and wring the Protestants make, to shift off this place, whereby it is clear, that good works are meritorious, and causes of salvation. If it be an unrighteous thing with God, not to give heaven to our works, than we have it not on mere mercy, but of justice.  
justum est ut reddat, qui debet: debet autem, qui promisit.  
It is just with God so to do, not in regard of our merit, but of his own promise. They that came into the vineyard at the last hour, 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 works with eternal life: therefore he should be unrighteous, if he did it not: 
2 Thes. 1.6, 7.  and in the next words he shows, that we must not depend on our merits, but on Gods promise ratified by an oath.  
But what manner of work is it? not an easy work, but a labour; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Seco. Such a wearisome labour as cuts the body: it may be they went away a mile to visit the Ministers and members of CHRIST, they had many discouragements, yet they waded through them all: it was an hazarding of their life to be seen in their quarrel, to make their part and to relieve them.  
This work 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 run 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 joh. 3.18. I will not give any thing for such love, as hath nothing but words. Show me thy love by thy deeds and labour. Art thou ready to do what thou canst for thy brother? art thou willing to part with thy money, thy meat and drink for the relieving of him? then thou lovest him: hic labour, hoc opus est, this is the true labour of love indeed: dost thou visit him, if he be in prison for righteousness sake? dost thou go to him and comfort him, if he be sick? never prate of love, unless I may see the labour of thy love. jacob loved Rachel, therefore he laboured for her.  
For the glorifying of his name.] Here we have the end of a good work, which makes it a good work indeed: when it is done for the name of Christ. The Pharisees gave alms, yet because it was to procure a name to themselves, it was not a good work; they have their reward amongst men: they shall have none at the hands of God. If thou givest to the poor because the statute compels thee, or because thou shalt be hardly thought of, if thou givest not, or that thou mayest be counted a liberal man, and that the world may talk of thee and commend thee; it looseth the title of a good work; whatsoever we do, let us do all to the glory of God, and he will recompense us.  
Why, what was this work of theirs? they ministered to the Saints. One special good work is to minister to the Saints. There were certain women that ministered to Christ of their own substance: 
Luk. 8.3.  the woman of Shunem ministered to Elisha, 
2 Reg. 4.10.  prepared a chamber and other necessaries for him. Onesiphorus ministered to St. Paul, which oft refreshed him, 
2 Tim. 1.16.  and was not ashamed of his chain. Dorcas ministered to the poor widows in clothing them. Do good unto all, especially to them who are of the household of faith. 
Acts 9.39.  If any Saints are in want, minister to them. In this sense we must all be Ministers: this is a glorious service, a worthy ministration: in ministering to them, we minister to Christ; 
Matth. 25.40.  in as much as ye have done it unto one of the least of these my brethren, ye have done it unto me: and let it not grieve us to minister to Christ, which hath ministered his own blood to us. The times are hard, wherein we live, all victuals are at an high rate, many poor Saints fare hardly, lie hardly, go hardly: let us open the bowels of compassion and minister to them. This work above all others shall be recompensed at the day of judgement: when I was hungry, ye fed me, etc. Therefore let us occupy ourselves in this ministration.  
But what, do they content themselves with their former ministering, do they set down their staff there? No: and yet Minister. It is not sufficient to do well for a time, but we must continue in well doing. Many sooth up themselves in their former good works, they vaunt of them: such and such a thing did I. O how bountiful were we to our Preachers? How kind have we been to them? O I, but are you kind still? have ye ministered, and yet do ye minister? have ye been zealous, and yet are ye zealous? have ye been diligent hearers of the Word, and yet are ye diligent? have ye been liberal to the poor, and yet are ye liberal? That is a worthy commendation: then are ye good Christians indeed. In earthly blessings we cannot away with was, or had; hath any great list to brag, I was Rich, I had land, I had my health? we 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 be many that have been good in the praeterperfecttence, that are not in the present. They were sober, they would look at no Alehouse, but now they are common drunkards; they were chaste, but now are adulterers: they were wont to keep their Church well, they would never miss a Sermon; but now come seldom to Church, every trifle will keep them from a Sermon: they were liberal, but now are covetous: that is a miserable thing, a doleful tune. Let us so behave ourselves, 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 works. God will never forget them. As he puts our tears into his bottle, so he puts our good works into his book, and keeps a register of them all. Men may forget the good turns to them; they write their injuries in steel, and their benefits in water: many will not acknowledge them that have been their benefactors. Pharaohs butler quickly forgot joseph, though he foretold him of his delivery. Men are forgetful, but God is not: he neither forgets us, nor our works. 
Isai. 49.15.  Can a woman forget her sucking Child, that she should not have compassion on the Son of her womb? yea, they may forget, yet I will not forget thee. God remembered the prayer and tears of Hezekiah, 2 Reg. 20.5. The alms deeds of Cornelius went up into remembrance before God, Acts 10.4. God remembers our prayers, our fastings, our joyful hearing of his Word: he remembers what money we have given to the poor, the Cloth wherewith we have clothed them, the kindness we have showed to his Ministers: if we have given but a cup of cold water, he remembers it, and will reward it, Mat. 10.42. This should make us all zealous of good works. Now a days by our preaching faith in CHRIST, we have through the corruption of the people preached good works out of the Church: the people nourish this conceit in their hearts, we cannot merit heaven by our works, therefore it is not a pin's matter though we do none. I but God will not forget your good works, he will reward them both in this life and in the life to come: he will give heaven to your works, as they are the fruits of faith, though he give it not for the worthiness and dignity of your works: therefore be full of them.  
Good works are not the meritorious causes of heaven, yet they are the way to heaven; and ye cannot go to heaven, but by the way of good works: 
2 Pet. 1.10.  therefore make your calling and election sure by them. Blessed are the dead which die in the Lord, for they rest from their labours, and their works follow them. Your houses and land, silver and gold tarry behind when ye be dead: but your works follow you. God will not forget them, but Crown them with the Crown of eternal glory: therefore let us be plentiful in good works.  
Now he doth earnestly wish their increase and continuance in all goodness. These verses contain an heavenly prayer that Saint Paul hath for the Hebrews: wherein he desires two things for them.  

1. The virtue of diligence.  
2. A removal of the vice of slothfulness 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, showed.  
3. By the quality of it, the same.  
4. By the fruit.  
5. By the perseverance of it.      

VERSE 11.  
WE 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 covetous man desires silver and gold, houses and lands: an adulterer desires a fair Dinah and a beautiful Bathshebah in a corner to sport himself with all: a malicious man desires the fall of him whom he takes to be his enemy, as Esau, the days of my father's mourning are at hand, and then will I slay my brother jacob, Gen. 27.41. The ambitious man desires honour, as Absalon: but a godly man desires the spiritual good of himself and others. Oh that I were dissolved and were with CHRIST! 
Phil. 1.23.  and here Saint Paul desires the continuance of the Hebrews in all good things: let the like desire 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 Shepherd would not have one sheep in his flock to perish. I would to God that all that hear me this day were as I am, said Paul: 
Acts 26.29.  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 Crown and my joy: 
Phil. 4.1. 2 Io. 3.4.  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 do show 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 works may glorify your Father in heaven, 2 Cor. 8.21. providing for honest things, not only in the sight of the Lord, but in the sight of men. We must not only be godly, but show ourselves godly: we must not only have faith, but show it, as Dorcas did: show me thy faith by thy works: we must not only have zeal, but show it, as Phinees did: we must not only have patience, but show it: let your patient mind be known to all men: we must not only have love to the Saints, but show it. Yet we know that there is an outward showing without an inward, an outward show and an inward too: both must concur. Some are all in show, nothing in truth: some in show and truth too. The Pharisees made a show of Religion, fasted, prayed, gave alms, etc. but it was nothing but a show. When they fasted, they looked sour: when they gave alms, a trumpet was sounded at their gate: they prayed in the corners of the streets. Our show must be outward and inward too: as the outside of the cup and platter is clean, so must the inside too: we must be nathaniel's, within and without too: we must walk before God with Zacharie and Elizabet, as well as be just before men: thus let us show daily the graces that be in us.  
I desire that ye go not backward, but be as diligent as ever ye were: yea, if possible, that ye may excel yourselves, and be better.  
He wishes the same diligence in quality, though he would have it to exceed in quantity.  
We will be diligent in our trades and callings. The Merchant in his, the Clothyer in his, etc. 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, says Saint Peter. 2 Pet. 1.10. We cannot go to heaven without diligence. A Scholar must be diligent before he can get learning: and we must be diligent Scholars in the School of Christ, before we can learn him as we ought to do, and reign with him in the life to come. Therefore let us be diligent, if by any means we may attain 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 semper idem in evil things, but in good things semper idem. Let us rather mend then pair, and let our last works be more than our first.  
This virtue of diligence is amplified by the fruit, and continuance of it.  
That ye may be fully assured in your hearts and consciences of that kingdom, which ye hope for.  
Some men may be assured of their good estate. St. Paul is so sure of it, that he sings a triumph over all his enemies, Ro. 8.33, 34, etc. Neither is it his song alone, but the song of all the faithful. I am sure, my Redeemer liveth, job 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, eternal in the heavens. How come we by this assurance? not by revelation from heaven, but by good works 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 Crown 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, be full of good works, as Dorcas was, and thou mayest have a full assurance of the kingdom 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 works: We cannot merit heaven by our work; therefore we will not work at all: as if good works served to no end but to merit. They are as pledges of eternal life: by them we may know whether our names are written in heaven or not: we must know that, not à priori, for who at any time was God's counsellor? but à posteriori: hast thou works? then thou hast faith: are there fruits? then there is a root: hast thou faith? then thou hast Christ: hast thou Christ? then thou hast the kingdom of heaven. Therefore let us all be abundant in good works, let us excel in good works, Tit. 2.8. These are good and profitable to men: there is a necessary use of them: they are infallible tokens of faith, faith of Christ, and Christ of the kingdom of heaven: therefore let us show all diligence in them, to the full assurance of the hope of eternal life.  
But how long must we be diligent? Not for a time, but to the end. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, refer it to the verb, (show,) that ye may show the same diligence to the end, holding out in the race of Christianity to the end of your life.  
So run that ye may obtain. It is a folly to run at all, unless we run to the end: a folly to fight at all, unless we fight to the end. Remember Lot's 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 be young Disciples, but we must be old Disciples, as Mnason was: as we have been diligent in prayer, almsdeeds, in hearing of Sermons, in crucifying of sin, so we must be diligent to the end: hold that which thou hast, lest another take thy Crown: be faithful to the end, and I will give thee the Crown of life.   

VERSE 12.  
THat ye be not slothful, like the sluggard: yet let me lie a while in the bed of sin— Let us shake off all slothfulness, and be not weary of well doing; like lazy travellers, that will go 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 slothful: we serve a most loving, rich, and bountiful master: therefore let us not be slothful.  
Diligent servants may be a spur to them, that be negligent.  
Mark such a one, be thou like him. So St. Paul, to whet this diligence propounds worthy examples to them.  
He doth not simply say, be ye followers of the Saints: but he points out the virtues wherein we must follow them.  
Examples prevail much. Though we should rather live by laws then by examples: yet examples have a marvelous attractive power. The jews especially were carried away with examples: therefore the Apostle propoundeth some to them. We honour the Saints, non adoratione, sed imitatione: we do not make gods of them, but we imitate the virtues that were in them: there is exemplar primarium & secundarium, 1 Cor. 11.1. CHRIST is certum & indubitatum exemplar, he knew no sin: therefore we may be bold to follow him in all things, the which he did as man. We must not follow him in his fasting forty days, in walking on the Sea, etc. but follow him in his humility, modesty, patience, etc. In these things we may follow Christ without exception: but the holiest men of all, have sometimes been exorbitant, therefore we must follow them with limitation.  
They were laughed at that counterfeited a kind of purblindnesse to follow Alexander, that imitated Plato in his crooked shoulders: when they go strait, let us follow them; but when they go crooked, let them go alone. We must not follow Noah in his immoderate drinking, David in adultery and murder, Peter in denying CHRIST: we must tread in their good steps, not in their evil: we must imitate them in faith and patience, etc.  
Faith inlaid with charity is regina virtutum. Temperance, meekness, patience, etc. are the maidens of honour, that wait upon her. By faith we live; the just man shall live by his faith, that is his life. By patience we possess our souls, after we begin to live in CHRIST. Patience is a pillar for the just to lean upon, while he liveth. By Faith we have an interest into the kingdom of heaven: by patience we sail through the tempestuous Sea of this world till we come to the haven of rest. By Faith we apprehend the promises: which is a metonymy, whereby is meant the joys of heaven promised to us: patience is an iron pillar, to uphold us against all crosses and afflictions.  
Patience is a most necessary virtue: ye have need of patience, Hebr. 10.36. A Soldier 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 ye be Saints, ye must have patience: many are the troubles of the righteous: these are they that came out of great tribulation, Apoc. 7.14. We cannot get to heaven without tribulations, therefore we must have patience by the way. Innumerable are the crosses we meet withal: crosses in our souls, bodies, many sicknesses and diseases: in our goods; they may be taken away by thiefs, fire and other casualties: in our names; we must pass through good report and evil report— What godly man lives without his cross? therefore we have need of patience to bear them all.  
I but what is patience? many talk of it that know it not.  
In Christian patience there must be these four things.  
1. Not a Stoical apathy, a senselessness, a blockishness, that it should be as pleasant a thing to us to be in equuleo, as in lecto. Christ Himself felt pain, his soul was heavy to death: and Christians feel pain 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. Thiefs by land, and Pirates by Sea, suffer much hard-ship. Catiline did patiently abide cold and other extremities, yet he was not patient. Baal's Priests endured cutting and slashing: and covetous misers and earthworms will endure much to get money, yet that is no patience: miranda est duritia, sed neganda patientia. Patience must be in a good cause, in Christ's quarrel, and in the suffering afflictions imposed on us by God: else it is no patience.  

1 Sam. 10. ult.  3. 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 policy, not in Christianity. Some have patience perforce, because they cannot be avenged, they have no power to do it: that is dissimulation, not patience: and some suffer much for vain glory, as Heretics have done; but we must suffer for God's glory, for the magnifying of him and his Gospel: that is right patience, to keep faith and a good Conscience.  
4. Our patience must be continual. As our crosses are perpetual, while we are in this world: So our patience must be perpetual.  
We must dye with patience in our mouths: patientia est, honestatis ac utilitatis causâ, voluntaria ac diuturna perpessio rerum arduarum. Cicer.  

jac. 5.  Take the Prophets, says Saint james, as an ensample of patience. But I will commend one example to you instead of many. 
1 Pet. 2.21.  Take our SAVIOUR CHRIST for an ensample of patience: that endured such contradiction of sinners. 
Hebr. 12.3.  As his life was full of miseries from his cradle to his grave: so was it full of patience. He was reviled, and reviled not again: he was called Beelzebub, and a friend of publicans and sinners; yet he gave never an ill word again: He was buffeted, spit on, blindfolded, whipped, a crown of thorns was set on his head, and was pitifully nay led to the Cross: yet he took all patiently▪ Father, forgive them, they know not what they do. Let us be followers of him: he knew no sin, there was no cause in him, why he should be so handled, yet was patient. We deserve many calamities by our sins, and shall we be impatient? Shall not we take our afflictions patiently? patientia est pars fortitudinis: a Christian must be known by his sufferings; ferendo magis, quam feriendo. We must overcome all our enemies. Sundry there be that profess they will put up no wrong, they will suffer no injuries at no man's hands. ay, but if we be Christians, we must be patients, not agents in evil. Ought not Christ to suffer, and so to enter into his glory? We must go to glory by suffering, 
Luk. 24.  as Christ did. Let us therefore be followers of them that by faith and patience inherit the promises. Remember the patience of job, and what an end the Lord made: the end of patience is comfortable; therefore let us all be 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 reverend opinion and charitable persuasion that the Apostle hath of the Hebrews, Verse 9 is grounded on two arguments.  
1. From the consideration of the graces wherewith they were adorned.  
2. From the contemplation of God's 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 confirmed.  
2. An application of it to us. 1. In regard of the end, which is the comfort of the faithful. 2. In regard of the effect, that ariseth from it, a certain hope of eternal life. Where,  
1. A description of hope. 2. A confirmation of it, by an argument 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 moved GOD to it. 2. The force and efficacy of it.   

VERSE 13.  
HE insists in one special example, which of all other is most famous. Both because Abraham was the father of the faithful, and the jews boasted exceedingly of him.  
Here we have, 1. A narration of God's 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 down, then amplified by the time, when, Verse 15.  
Abraham by faith and patience inherited the promise: be ye followers of him in faith patience, that ye may inherit the joys of heaven promised unto you.  
The promise was ratified by an oath: where we have. 1. The person, by whom he swore, which was himself. 2. The reason, why he swore by himself, because he could not swear by a greater.  
We must swear by the greatest of all: there is none greater than God, therefore he swore by himself being God.  
Object. GOD the Son might have sworn by the Father: my Father is greater than I  
So, in regard of Christ's Humanity, the Father is greater than he; but in regard of the Deity, they be equal: none greater than another.   

VERSE 14.  
HEre we have the matter of the promise, that was ratified by an oath.  

Gen. 22.16.  Verily. Sanè— answering to (ci.) Hebr. Some interpret it, nisi, except: it is an aposiopesis. Let me never be believed any more.  
In blessing I will bless thee. That gemination sometimes signifies the certainty of the thing: morte morieris, thou shalt surely dye.  
Some interpret it with a double blessing, temporal and spiritual: here it signifies plenitudinem, for the certainty was expressed before.  
The performance of the promise is set down in this Verse.   

VERSE 15.  
THere were three things promised to Abraham: the land of Canaan, a great and populous posterity, and Christ the Saviour 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 jacob, the heirs with him of the same promise. For the second: while he was alive, he had but a small seed: and as for the third, Christ came not many hundred years after: yet all these he enjoyed by faith: he saw the day of Christ, and was glad.  
He was an hundred year old, before he had a child. When he had him, he was commanded to sacrifice him: yet by faith he stood, and by patience obtained the promise: we must believe under hope above hope, as he did.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being of a long suffering mind, and looking to things that were long to come. As patience in Abraham went before the enjoying of the promise: So we must patiently endure, before we obtain the promised inheritance of glory and happiness. 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 injury, he is ultor: if thou hast any loss, he is restitutor: if thou be'st grieved, he is medicus: if thou be'st put to death, he is restitutor. Tertul. The patient abiding of the poor shall not always be forgotten. There is nothing lost by patience. Ye remember the patience of job, and what end the Lord made. The end of patience is comfort. It may begin with a Tragedy, but ends always with a Comedy. The husbandman is fain to have much patience, before he have his corn into the barn: with great toil and wearying of his body, he ploughs his ground, harrows it, casts his seed into the earth; he knows not whether he shall see it any more, but rests patiently on God's providence. The Merchant is fain to have much patience, before he can mount up to any wealth: many a storm and tempest he endures on the Sea, often in danger of his life. The Clothyer must have much patience, in buying of his wool, in making of it out, in selling of his cloth, he is fain to stand to many casualties; yet hope of a convenient gain in end, makes him with cheerfulness to pass through them all. They do it for earthly things, that are here to day, and gone to morrow; and shall not we be patient for heavenly treasures, for a kingdom that cannot be shaken, but is eternal in the heavens? Be patient a while: pass through poverty, sickness, malevolent tongues, and all other calamities in this life, that we may at the length be taken up into that place, where we shall have need of patience no more; for all tears 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 custom frequent among men. Wherein there is an impar, and a par.  
1. Men swear by that which is greater than themselves: but God having nothing greater than himself, swore by himself. The second is a like: as an oath among men is an end of strife; so is it here.  
The Apostle doth here argue from the less to the greater. 1. If we give credit to men swearing, much more to God. All men are liars, God is truth itself. 2. If then especially we believe men, when they swear by the sacred name of God, much more should we believe God, when he sweareth by himself. 3. If an oath be an end of all controversy, that a man taketh; much more ought that, which God taketh.  
An oath serveth for two uses.  

1. To confirm men and to settle their minds, 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 sworn.   
1. It is not unlawful to swear. Against the Anabaptists.  
For, 1. God never forbids an oath simpliciter, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
2. He doth not say in the third Commandment, none 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, jer. 4.2. Laudabunt eum; by an oath we profess, that GOD is present every where, that he 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 God's worship, Deut. 6.13. Exod. 22.11. Isai. 19.18.45, 23.  

Object.  Objection, Matthew 5.34. but I say unto you, swear not at all, etc.  
It cannot be Christ's meaning, simply to condemn swearing: for he came not to destroy the law, 
Sol.  but to fulfil it, Verse 17. he takes away the corrupt glosses of the pharisees, but not the use of an oath: as may appear in all the other precepts there reform, but not abolished by Christ.  
Again: as Christ said, ne juretis omnino: so he said, ne resistatis malo: yet the Magistrate may resist evil, Verse 39  
There were two glosses of the Pharisees in this, Matthew 23. verse 16.  
1. If any did swear by the name of God, or by those things that did appertain 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 swear by other creatures, by heaven, earth, jerusalem, the Altar; it was no sin.  
2. That the breach of the first oath was damnable: but not of the second: these Christ reformeth. The Pharisees meant only of private oaths, in the ordinary speech of men: for in public judgement, they did swear only by God alone.  
Lastly, if it were unlawful to swear; how shall Christ be justified, that adds to his speech, Amen, Amen?  
Yet these three conditions must be observed in an oath, jer. 4.2.  
Vt sit in veritate, judicio & justitia.  
1. It must be for the confirmation of a truth, not of a falsehood. It is a most vile thing to make GOD who is the truth itself, the witness of a lie.  
2. It must be in judgement, with wisdom and discretion, upon great and weighty causes: when the glory of God, and the good of our brethren requires it: when the truth cannot be known, but by an oath.  
3. It must be for just and lawful matters, not for things that are unjust and unlawful. We must not swear to kill, to take a purse or the like. Shall any subject swear to break the King's laws? and shall we swear to break the law of the King of Kings? unto the first are opposed false oaths, to the second rash, to the third unjust.  
2. We must swear by none but GOD: for he is the greatest of all.  
1. We are forbidden to swear by any other, josua. 23.7. jer. 5.7. Zeph. 1.5. neither let any think, that the Gods of the Gentiles are excluded, not the Saints: for when God will not have his worship given to other Gods, in that he opposeth himself to all creatures: dii alieni sunt omnes creaturae.  
2. The servants of God have chosen rather to die, 
Euseb. l. 4. c. 17.  then to swear by any other creature. The Proconsul said to Polycarpus, jura per Caesaris fortunam. I am a Christian, said he, I cannot do it: he would rather burn than do it.  
3. It is a part of God's 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 witness in an oath.  
5. The Saints are not every where, therefore how shall we call them as witness?  
6. None hath power over our souls, but God: 
2 Cor. 1.23.  he only sees the heart and can reward us, when we swear aright, and punish us, if we swear falsely, or break our oath: as, he did the house of Saul for breaking their oath to the Gibeonits, 2 Sam. 21.14. Therefore we must swear by none but God.  
joseph swore by the life of Pharaoh, Gen. 42.15. 
Object.   
1. Not the examples of the Saints, 
Sol.  but the law of God must be a rule for us to follow. It is probable he did so swear to apply himself to the manner of the Egyptians, which were wont to swear by the life & health of their King: for at that time he would not that his brethren should know but that he was an Egyptian: nay, some go further and condemn him of perjury too, because they went away before Benjamin came: but the right meaning is, if ye all go hence: they went all away, and Simeon tarried 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 go hence unless your youner brother come hither, as 1 Sam. 17.55. So let the King live in all happiness, as this is true; I cannot tell; this manner of swearing is desumed from God: Ezek. 18.3. Trem.  
3. In swearing by the life of Pharaoh, he did swear by God, in whom Pharaoh and all men live.  
4. This was the peculiar oath of the Egyptians, in the way of flattery to their Kings, as the Romans did swear per genium principis, by the soul or spirit of their Prince, and joseph of purpose did use it, because he would have his brethren think he was an Egyptian: 
Mercer.  yet he is somewhat to be borne with, because he had the oath in his mouth, and not in his heart.  
It hath been an ancient custom in the Church of Rome to swear by Saints, 
Object.  and by their relics.  
But consuetudo sine veritate erroris est vetustas, Cypr. l. 2. ep. 3.  

Sol.  The laying on of the hand on a Bible or a testament, when we swear. 
Object.   
This may be excused: for properly to speak, we do not swear by the Bible; it is only an obtestation: as the words of this bible are most true, so is that which I swear: and it is an outward token whereby we declare to the world, that we swear by him which is the author of the Bible; or because in this book are contained the promises and threatenings of the LORD to them, that swear truly, and against them that swear 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 bodily gesture of theirs that they did swear by God alone, who made the heavens.  
We may swear by God primariò & principaliter; but we may swear by the creatures Secundariò.  
This is but a mere shift and fond evasion, Zephan. 1.5. for they swore 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 fellow-servants, and one fellow-servant must not swear by another: therefore we that be creatures, must swear only by the Creator.  
3. Here we see what a reverend estimation we are to have of an oath: it must be the end of contradiction: after men have sworn, we 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 Phicol his Captain were satisfied, when they had isack's oath, Gen. 21.22. but with us small credit is to be given to oaths: the oath of a Christian is no sure foundation to build upon. jesabel had false witnesses at her elbow to condemn Naboth withal: the Pharisees had two false witnesses in a readiness to swear against our SAVIOUR CHRIST. And now a days, such is the corruption among Christians, that small credit is to be given to many men's oaths: for they say it is an easy matter in London, and I would to God it were not in the country, to procure men to swear to what they will. So that now a days an oath is rather the beginning then the end of controversies, whereupon so many perjuries are found in the land: a manifest argument that Atheism grows among us. The fool that is the wicked man, says in his heart, there is no God: and I think many swear by God, if there be a God: but all false swearers shall one day know, to the terror 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 controversy, after we have sworn.  
Then why should we doubt of our salvation? God hath bound himself by oath and promise to bring us to his kingdom, and shall we be as reeds wavering with the wind? ay, 
Bel. l. 3. the just. c. 6. p. 1113.  for our salvation dependeth in some sort on our works, pendet ex certitudine operum, quae conjectu ralis atque imperfecta certitudo est. It dependeth on works, not as causes, but as inseparable effects of faith: not upon their dignity or perfection, but upon their being with faith. Be faithful to the end, and I will give thee the crown of life. ay, 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 he that hath begun a work in us, will finish it to the day of Christ: and though we fall, yet we shall rise again, for the Lord putteth to his hand: whom he once loveth, he loveth to the end, and never forsakes them, till he have brought them to his kingdom. Only let us not be rocked a sleep in the cradle of security, but work out our salvation with fear and trembling.   

VERSE 17.  
Ἐφ ' ῷ̔: 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 been enough, save that the weakness of man required it. See here GOD'S dealing with us after the manner of men.  
To show: that is, to make a lively and evident demonstration.  
Unto the heirs of promise: not to Abraham alone, 
Rom. 9.8.  but to all the faithful.  
The immutability, which cannot be transposed or altered.  
Not of his promise, but counsel: arguing that it was no sudden or fickle promise, but such as proceeded from wise and deliberate counsel: 
Isai. 46.10.  and the counsel or decree of God standeth for ever. That of Hezekiahs', and the Ninevites, had a secret condition: unless he had prayed earnestly for life, and the others repent, jer. 18.7, 8. or it was rather a commination, than the pronunciation of a decree or counsel.  
Interposuit se: as if CHRIST the Mediator had made this oath, and interposed himself in it between 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 heirs: not of a Knight, of a Lord, a Duke, etc. but of God, and the promises, that is, of the joys of heaven which GOD hath promised to them in his word. The kingdom of heaven belongs to Children, not to servants: 
Rom. 8.  the faithful are the Children of God and joint heirs with Christ: so that the inheritance of the celestial Canaan pertains to them: how then dare you despise the lest of the heirs of promise?  
2. This may comfort us against the crosses of this life. Art thou a poor man, hast no money in thy purse, to relieve thyself and thy family withal, as Peter and john 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 air have nests, but the Son of man hath not whereon to lay his head: yet faint not, neither be discouraged, for thou art an heir 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 heir of a Gentleman is kept under Tutors and Governors in the time of his nonage; but as soon as that is expired, he is at liberty, and free from all: so though we be the heirs 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 draws nigh, when as all tears shall be wiped from our eyes, and we shall have full fruition of God's presence, at whose right hand is fullness 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 lie. God is not as man that he should lie, or the Son of man that he should repent: there is our pillar to lean upon, viz. the immovable truth of God.  
That we might have strong consolation, against all the crosses and afflictions of this life: not weak, but strong, coming from a strong GOD, cofirmed by two strong means, the promise and oath of God, and continuing strongly a great while, to the end of our lives.  
Many are our crosses in soul and body, in goods, name, children, and servants: against them all we have strong consolation.  
Who have fled for refuge: which fly not to this, as our castle and tower, as men in a storm and tempest fly into a tree or house.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: not to have, but to hold.  
Upon the hope set before us: that is eternal 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 entereth into heaven itself, whereof the legal sanctuary was a type.  
The which hope, whereby we hold heaven; refer it not to consolation, though it be of the same case: for that is further removed, and it enters not into heaven, but to the virtue of hope.  
An ancre; a spiritual and an heavenly ancre, not a temporal and earthly: for the preservation of the soul, not of the body.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: not slippery, which cannot be supplanted, or overthrown.  
Firm, stable, that cannot be removed: an ancre must neither be too little nor too light.  
An ancre goes downward; this upward: anchora in imo; spes in summo.  
Of this metaphor he made choice, that so he might return to the Priesthood of Christ, from whence he had digressed.  
Into the inner of the veil, that is the Sanctuary, which was separated by a veil from the rest of the tabernacle, Exod. 40.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pando: because it was spread over with a veil: this was a type of heaven, Heb. 9.12.10, 19 In this stood the Ark 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 year: even so heaven is a secret place: there be joys which eye hath not seen, ear 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 soul 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 anchors are thrown into the bottom of the Sea: this into the bottom of heaven, where it is more sure. As the ancre in a storm and tempest holdeth the ship fast, that it is not tossed up and down, nor shaken with winds and waves: So doth hope the Ship of our souls, in the tempestuous Sea of this world.  
It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it draws all men to the expectation of future happiness.  
Wherein these things are briefly to be considered.  

Rom. 8.24.  1. Whereof hope is: it is of future, not of present things. Hope that is seen, is not hope. 2. It is of some joyful thing that is to come: if it be an uncomfortable thing, we rather fear it, then hope for it: hope is of some joyful thing that is to come. As we that be Christians hope for heaven, where we shall remain with Christ for ever.  
2. Where is hope? the answer is easy: it is in this life: there is no hope in the life to come: they that be in Hell, are out of all hope of coming out, for there is no Gaol delivery: and they that be in heaven have the end of their hope: they see, that is they feel the joys of heaven, they hope no longer for them. There is use of hope only in this world, while we remain in this veil of misery: and let us desire God to nourish the lamp 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 be he that maketh flesh his arm. And it is good reason why God alone must be the subject of our hope: for he only can simply and of himself give all things: creatures cannot do it, but it must be God reconciled to us by jesus Christ.  
Here we must distinguish between (sperare in) and (sperare per) we must sperare in Deo solo, tanquam in autore & fonte bonorum omnium: sperare per aliquem, aut per aliquid, est tanquam per instrumenta à Deo ordinata, te à Deo bonum aliquod consecuturum; that is not unlawful: as Philem. 22. but withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you. We may hope for health by the Physician: but we must not put our trust in the Physicians, as Asa did: we may hope by prayers, fastings, reading of Scriptures, hearing of Sermons, by mortifying of sin, as by instruments, to go to heaven, but we must not hope in these things.  
4. What Pillars hath our hope to lean upon? The Schoolmen 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 works, as they be fruits of faith, and seals of our election, they may cause us in some sort to be of good courage and to hope well; but we have no merits to put our trust in: we must not hope to go to heaven for the merit and dignity of our works: that is but a broken staff to lean upon: our works are full of imperfections; therefore let us set them aside. The only props that hope hath, to support it withal, must be derived from God in Christ: they be especially three, as St. Augustine speaketh, and of them he glorieth; Charitas adoptionis, veritas promissionis, potestas redditionis.  
1. God hath adopted me in CHRIST, to be a fellow heir of his kingdom with him: therefore I hope for that kingdom: for once his Son and ever his Son: there is not a shadow of turning in him.  
2. God of his free mercy hath promised heaven to me, Tit. 1.2. and hath sworn that I shall have heaven: therefore I hope for it.  
3. CHRIST hath purchased heaven for me with a dear purchase, even with the shedding of his own blood: therefore I hope for heaven.  
4. God, that hath promised it to me in Christ, is able to fulfil his promise, he doth whatsoever he will in heaven and in earth: therefore though I be unworthy of it being a wretched sinner; though I have many strong enemies to wrestle withal by the way, even all the devils in hell against me; though I meet with crosses, pass through a Sea of tribulations, yet I will hope for heaven, and I know I shall one day have it: this is the ancre that pierces the waters of troubles and entereth into that within the veil. 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 own worthiness. The hope of the hypocrite shall perish, job 8.13. Pro. 10.28. but the hope of a godly man that believeth in Christ shall never perish. There may be weaknesses in hope, as in faith, but it shall never be quite overthrown. A man may be sick, yet not dye: the Sun may be eclipsed, yet not extinguished: we have this as an ancre of the soul, and by virtue of it we arrive at the haven of happiness in the life to come.  
Therefore let us desire God to increase our hope, and to strengthen 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 fortify this ancre, that no storms of afflictions may be ever able to prevail against it. Lord increase our hope.   

VERSE 20.  
HEre we have a pledge of our entrance into heaven, which is Christ jesus.  
Our ancre is in heaven: but as for us poor souls, how can we come thither? Well enough. Christ is there: therefore we shall be there. The argument is drawn from the relatives. Christ is gone into heaven before, and we shall go after him: he is praecursor, and we postcursores. john Baptist was Christ's 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 barn of heaven: Christ is the first fruits of them that sleep; 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 entered into heaven before us, and we shall follow after him. This may uphold us against all the suggestions and temptations of Satan. Flesh and blood is ready to object against us: oh it is a long way to heaven, an irksome and tedious way: through many tribulations we must enter into the kingdom of God. You shall meet with many enemies by the way, and your legs are weak 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 natural infirmities as well as we, he died as well as we; yet he is in heaven: therefore, though I be full of weaknesses, though I dye, yet I shall rise again, and meet Christ in the air, and be translated with him into his kingdom of glory. This is our hope of eternal life, and the Lord strengthen this hope in us all to the end.  
Now lest any should be ignorant of whom he means, he 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 he is returned to Christ's Priesthood, from whence he digressed, Hebr. 5.11.    

CHAP. 7.  
IN the last Verse of the former Chapter, of purpose he made choice of such a similitude to set forth the nature of hope withal, whereby he might justly take occasion to return to the Priesthood of Christ again, from the which he hath digressed, Verse 11. Chap. 5. ad finem 6.  
In the explication of this his excellent Priesthood according to the order of Melchizedeck. 1. He intreateth of Melchizedeck the type and figure, Verse 1. ad 11. 2. Of our Saviour Christ prefigured by him: speaking, 1. Of his calling to the office of Priesthood Chap. 7. and 8. 2. Of the execution 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 greatness, Verse 4. ad 11.  
In the narration of the dignity of Melchizedec. 1. A description 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 noun 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, jacob, Benjamin should be appellatives, because they signify something.  
2. Then Salem should be an appellative.  
Some of the late Hebrews, whom others follow, say it was a common name to the Kings of Salem, as Pharaoh to the Kings of Egypt, and Caesar to the Emperors of Rome: but it is an invention of their own: it was the proper name of the man.  
Melchizedecks' kingdom is illustrated by the place, where he ruled, King of Salem.  
Jerome in locis Hebraicis is of opinion, that this Salem is that which is called Sichem, Gen. 33.18. where he affirmeth the ruins of Melchizedecks' palace were to be seen in his days, and that it is that Salem which is mentioned, joh. 3.23. that was near jordan▪ and in the Greek and Latin tongue it is called Sicina.  
Yet the same Jerome, epist. 126. ad Euagrium reckons up a great number of learned men, which think it is jerusalem: which at the first was called Salem, after jebus, and at the last jerusalem: which, as some suppose, is composed of jebus and Salem. B. being turned into. R. for jebusalem, jerusalem.  
joseph. 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 jerusalem. Sundry Hebrews were of the same mind, as Jerome testifieth in traditionibus Hebraicis in Genesim: and the Chalde paraphrase doth translate it, Melchizedec Rex jerusalem.  
And indeed it is most probable, that it was jerusalem.  
1. The name of jerusalem hath [Shalom] peace in it: ●●ru Shalom: they shall see peace.  
2. Shalom and Zion are all one, Psal. 76.2. now Zion is jerusalem: therefore Salem.  
3. As Christ was in special manner King of jerusalem, the King of the jews, which came riding in great solemnity to jerusalem: so it is like, Melchizedec was King of jerusalem, being a figure of our Saviour Christ.  
His Priesthood is illustrated by the relatives, the nomination of the person whose Priest he was: not of the Devil, of any Idol 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 showeth that it must be translated Priest: for none is ever called the Prince of the most High GOD.  
2. St. Paul here, and the seventy there translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which always signifies a Priest, not a Prince: and 2 Sam. 8.18. the seventy translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Courtiers.  
3. His receiving of tithes proves him to be a Priest, and josephus calls him Sacerdotem: so is he termed, Psal. 110.4.  
These offices are confirmed by the effects. 1. As a bountiful King, he met Abraham, bringing out of his storehouse bread and wine, for the refreshing of him and his men, after the battle.  
The Papists are most ridiculous to fetch the Mass from hence: that the bread and wine brought by Melchizedec was a figure of the Mass, and that he did offer them as a sacrifice to God. But the Hebrew is [hotsia] prodire fecit: he made them to come out of his cellar and buttery, he was no niggard of them: protulit, non obtulit, so Cajetan himself observed.  
2. He brought them forth, not for God, but for Abraham, to comfort him and his, after the battle 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 Mass offer up no bread and wine, but the body and blood 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 victuals being included: which is illustrated by the circumstance of time, when he met him, after the slaughter of the four Kings, Gen. 14.9. Undoubtedly there was a marvellous slaughter: the Kings in this battle on both sides were in number nine: then the common Soldiers, Captains and leaders must needs be many. Unto them was annexed Abraham's family, 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 divers of them to the sword. There must needs be an exceeding great slaughter. Abraham's fingers were at this time imbrued with blood; yet Melchizedec, and GOD in Melchizedec blessed him: he doth not curse him for it; fie on thee, thou bloody man, why hast thou defiled thyself with War? but he blessed him at this instant.  
Whereby it is apparent to all the world, that War is lawful,  
1. jud. 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. Cornelius, 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 War. Abram was blessed of Melchizedec after the battle, jos. 10. God hath honoured it with miracles from heaven with the standing of the Sun, etc.  
4. The commonwealth defends her Citizens from internal enemies by putting them to the sword: so she may defend them from external by Wars.  
So that it be a lawful War, 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 Soldiers must not too curiously examine, but submit themselves to their rulers, unless they see manifestly that it is unjust: even as the hangman doth not offend in executing a man, though unjustly condemned; but the judge 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 be doubtful, whether it be good or not; but certain.  
3. Condition that is required in War, is intentio bona: the public good.  
4. Modus debitus.  
Yet sundry have utterly condemned it.  
As the Manichees, which accused Moses, josua and David for wicked men.  
Erasm. annotat. in Luke 3. Saint john speaks this, not to Christians, but to heathens, to the Roman Soldiers, or profane jews that fought under them: he doth not prescribe what Soldiers should be: but that they should be minùs mali, qui erant pessimi.  
He alleges that out of Ambr. de viduis. Arma ecclesiae fides est, oratio est, quae adversarium vincit. True: they be good weapons contra daemons: but we must have other weapons too, contra homines. Mose orante, & josua 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. 
Aug.   
Bell. says, Luther is of opinion, that it is not lawful to War against the Turk.  
Not because all War is unlawful: or, that we have not a just cause to War against him that seeks to extinguish Christianity; but, 

1. Because he is GOD'S scourge, to punish us for our heinous sins.  
2. Because persecution is more profitable for the Church than victory.  
3. Chiefly, that the Pope might be extinguished.    
But Luther spoke this in an heat, which after he recanted.  
Nay, Luther's assertion is this, that we may not War against the Turk, when he is quiet, and doth not molest us.  
We must have Ministers and other good Christians to pray; and we must have Captains and Soldiers to fight: for that cause, preparation to War is requisite. They that have no care to furnish themselves with convenient armour against the time of need, show themselves to have small care of God's glory, of the preservation of religion, of the safety of their native country, that is as a mother and a nurse to us all.  
Now if it be lawful on some occasions for Christians to make War, than it is lawful to provide for War, and in the time of peace to have training for War, that men be not to seek when the enemy cometh. As Scholars are trained up in Schools and Universities for the Ministry: as students are trained up in the Inns of Court for the Law, some to be Counsellors, Sergeants, judges throughout the Realm; as some are trained up to be Merchants, Clothier's, Physicians,, etc. So it is requisite that some should be trained up for the Wars. 
1 Sam. 17.33.  Goliath is said to have been a man of War from his youth up: he was trained up in the War: which is spoken to his commendation, though he were a wicked man. The Centurion had Soldiers trained up under him: fidem laudavit, milites non damnavit. So had Cornelius Soldiers, whom he brought up in the fear of God: and it is requisite in all Countries professing the Gospel, there should be training to make men fit for War, if God shall send it. In the time of health we provide for sickness, we will not be without Kerchiefs to put on our heads if need be, without Aquavitae in the house, lest we happen to faint. When the Sea is at the calmest, the Mariners are provided for a storm and tempest: they have their Sails, Masts, Ropes, Oars, Anchors, etc. in a readiness, which they employ when a tempest comes: So in the time of peace we must provide for War, we must have our armour and weapons in a readiness, wherewith we may defend our Country and Religion, ourselves, our Wives and Children. So did Vzziah, 2 Chron. 26.14. as GOD blesseth the one, so will he do the other, if it be used in his holy fear: and the Lord bless the training that is amongst us, that no hurt, no drinking, swearing, and swaggering, but much good may be done by it, to God's glory, the comfort of us all.  
Melchizedec his Priesthood is confirmed by two effects: the one on his part; the other on Abraham's: for his part, he blessed him, with a solemn blessing, as God's vicegerent: the manner of the blessing is set down, Gen. 14.19, 20.  
From hence Bell. doth infer. l. 5. de Ro: Pont. cap. 9 that one and the same man may be both an ecclesiastical and a political Prince; as the Pope, who though he have no civil jurisdiction directly, yet indirectly he hath, so far as it concerneth the spiritual good of the Church; and by virtue thereof he may set up and pull down Princes at his pleasure. Melchizedec, says he, was both a King and a Priest: so may the Pope be. Heli and Samuel were Priests and judges: So may the Pope be.  
1. These were extraordinary in a few men; that of Melchizedec 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 claim to both offices, whatsoever may be holden upon other grounds.  
Here we see what a reverend account we are to make of them whom GOD hath set apart to the office of the Priesthood and Ministry.  
They be the Priests, the Ministers of the most high God, in spiritual and ecclesiastical matters, they sustain the person of God: therefore they are highly to be esteemed of us. Artaxerxes in his letter to Ezra gives him an honourable title. Herod though a mighty King and glued to his sweet Delilah of incest, 
Ezr. 7.12.  reverenced john Baptist. Constantine that famous and religious Emperor used the Bishops at the Council of Nice with marvelous respect: he would not suffer them to stand bare before him: he would have them to sit down by him, professing that as he was God's deputy in the Commonwealth, so were they in the Church: yet a number of profane persons are there, even where the Gospel is preached, that think basely and speak basely of the Ministers: what be they? they be but Priests; I but they are the Priests of the most high God.  
The name of a Priest is an honourable name in the book of God, not a name of reproach and contempt. Indeed the Popish massing Priests, that take upon them to offer sacrifice for the quick 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 contumely. Whereupon a woman in Queen Mary's days spoke to a Priest, that came into the market to buy fowls, canst thou make GOD Almighty, and canst not make a Capon? But let us take heed how we mock the true Priests, Prophets, and Ministers of the LORD. The little Children that called Elisha bald pate, were torn in pieces by Bears: 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 ye despise his servants: reverence them for their master his sake, for their office sake, being God's Ambassadors: for their works sake, the salvation of you all, which God effecteth by them, receive the word preached by them with all meekness, that by it ye may be saved in the life to come.  

VERSE 2.  
HIs Priesthood is ratified by another effect on Abraham's part: what? as it were to requite him withal? No: but as his part and portion, which in equity he could not withhold from him.  
In the Hebrew it is somewhat doubtful, whether Melchizedec gave tithes to Abraham, or Abraham to Melchizedec: nay, by that it seems rather that Melchizedec gave to Abraham.  
But the seventy, and especially St. Paul puts it out of doubt.  
Melchizedec dedit spiritualia benedicendo: Abraham temporalia decimando.  
Of this historical description of him out of Moses the Apostle first makes an interpretation, than application. The interpretation 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. (ay) is put in ornatus gratia: as in Adonibezek, Abimeleck, etc.  
So is Christ the King of righteousness. Christ was righteous in his conception, in his conversation, preaching, and in the execution of the last judgement.  
1. He ruleth with righteousness.  
2. Without sin.  
3. He makes us righteous, jehovah our righteousness, jerem. 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 cross he made peace.  
4. He left peace with us: john 16.33.  
Abraham gave a tenth part, not of some, but of all. The Pharisees 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 corn: yet that, God knows, do many unwillingly: but must we pay tithe hops, tithe cheese, tithe Apples? must we pay tithe of the gain that we get by the trade of clothing? I verily. I give tithe of all that I possess: and shall we be worse than the Pharisees? Let him that is taught in the word, communicate unto him that teacheth, 
Gal. 6.6.  in all good things. Abraham gave tithe of all things to Melchizedec: so ought ye to do, howsoever you flatter yourselves to the contrary.  
Our best works are too often defiled with sin: many strange by-thoughts creep into our minds while we are a praying: we pray not with sighs and groans of the spirit, as we ought to do: we preach not with such wisdom, love, zeal, and power, as we should: we give not our alms so sincerely, as becometh us, we receive not the Communion so penitently and thankfully as we should: we hear not the word with such reverence and attention as becometh us: every one of us may knock on our breasts after the best action we have done, with the Publican: and say, Oh God be merciful to me a sinner. I have no righteousness of mine own to appear before thee withal: cloth us with the righteousness of thy dear Son, the King of righteousness, that we may be found in him, to the everlasting joy and comfort of us all. Let the Papists trust to the broken staff of their inherent righteousness, scoffing at the imputed righteousness of Christ: but let us desire this righteousness.  
By nature there is War between GOD and us: he is our enemy, and we his: the flag of defiance is displayed between us both.  
Then in what a woeful case are we? are we able to encounter with the GOD of heaven and earth, that hath all creatures at his beck? we must needs go by the worst: he can arm heaven, earth and hell against us: but here is our comfort, 
Eph. 2.14. Rom. 5.1.  JESUS CHRIST is our peace: he hath set at peace by the blood of his cross all things in heaven and earth. This is the true peace indeed, without the which we can have no sound comfort: there is no peace, saith God, to the wicked. What peace said jehu to jehoram, when as the adulteries of thy mother jesabel are yet in great number? Though a man have the world at will, fair houses, large lands, ample possessions, great bags of silver and gold, yet if his adulteries, oppressions, and other sins lie as an heavy load on his conscience, alas what peace can he have? he is as the raging Sea, that cannot be quiet. Achitophel had wealth enough; yet because he was not at peace with God by Christ, took a rope and hanged himself. judas had money enough being the purse bearer, and having lately received ●hirtie pieces of silver from the Scribes and Pharisees: but alas, his sin vexing his conscience he could have no rest, but became his own butcher. Therefore let us all desire God to give us an assurance in our hearts and consciences, that we are subjects appertaining to the King of peace, and that Christ jesus is our Peace.  
It is a singular blessing to have outward peace, to sit quietly under our vines and figtrees, to have no leading into Captivity; no complaining in our streets. God hath been wonderful gracious to England these many years together, and that for the admirable peace which it enjoyed: we are to praise God that there be no tumults, insurrections, nor massacres; that there is no sword of the enemies to devour in the land: but if in the mean season we be not at peace with God by Christ, we are most miserable. Therefore let us pray especially for this peace, that we may be persuaded of the remission of all our sins in the blood of Christ.  
This is most livelily represented to us in the Lord's Supper. The breaking of the bread sets before our eyes the breaking of Christ's body for our sins: the pouring out of the Wine represents to us the gushing out of the blood of Christ, out of his Holy side for our iniquities: therefore let us come to this heavenly banquet with broken hearts and contrite spirits, with a true and lively faith in Christ jesus, the true King of peace, that we 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 seen thy salvation. This is that peace which passeth all understanding: the God of peace give it to us all.   

VERSE 3.  
THe thing concealed by Moses is the eternity of Melchizedec: not in deed, but in respect of Moses History. He is introduced by him on the sudden, as if he came then presently from heaven, and returned thither again▪ for Moses never spoke of him before, nor after.  
His father and mother were not only not known; but they were not at all, namely in the History of the bible. Cujus neque pater neque matter scribuntur in generationibus. Syr. otherwise he could not have been a fit type of our Saviour Christ.  
He doth not say, of years, but not so much as of days: days go before years, 
Isai. 53.8. Mic. 5.2.  Melchizedec was without beginning of days, quia hoc scriptum non est: Christus, quia non habet initium. Chrys. Theoph.  
Nor end of life. Not that he was translated as Enoch: but because his end is not mentioned. So Christ had no father, in respect of his humanity: no mother, in respect of his deity.  
He had kindred according to the flesh, but not as God: without beginning and ending, as God, joh. 12.34.  
This he applieth. Likened: they are not the same, but the one like to the other. As the picture of the King is like the King, so Melchizedec was as a picture of our Saviour Christ.  
Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: nothing can overthrow it. An immovable Priesthood, a permanent Priest: so was not Aaron and his posterity. Some have affirmed from hence, that Melchizedec was not a man, but something greater than a man. Origen (as Jerome testifieth of him, Epist. 126.) said he was an Angel: others that he was the HOLY GHOST: others that he was the great power of GOD, yea greater than Christ; because Christ is said to be a Priest after his order. Epiphan. l. 2. cont. haereses, haeresi. 55. Aug. de haeresibus. c. 34. The same did Theodotus the Heretic avouch, and that he was the mediator of the Angels, praying for them, as CHRIST doth for men. Tertul. de praescrip. adversus haereticos, in fine. Some have taken upon them to set down his fathers and mother's name: that his father's name was Eracla, his mother's name Astareth or Asteria. Vide Epiphanium.  
All these are confuted by the text.  
1. He is said to be likened to the Son of God: but nullum simile est idem.  
2. He is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: not because he had no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, stock or kindred, but because there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no mention, no commemoration of his kindred in the Scripture: from whence ariseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Verse 6. So Horace, lib. 2. Satyr. 5. says of one, that he was sine gente, because his nation was not known: qui quamvis perjurus erat, sine gente, cruentus▪ Sanguine fraterno: and they use to call him terrae filium, whose father is not known. jobs Genealogy is not expressed in Scripture.  
But why was his Genealogy omitted? Some of the jews say, because his father was a fornicator, and his mother an whore. Eustathius Bishop of Antioch says, because his ancestors were not worthy to be reckoned with such an holy man. Some, because he did not appertain to the stock of Abraham, from whence the Messiah came: rather, because he might be a full type and figure of CHRIST.  
Sem cannot be Melchizedec: the jews say he was. Lyranus. Jerome epist. 126. calls it famosissimam quaestionem.  
1. Sem his Genealogy is set down in the Scripture: his father and mother are known, his Grandfather and great Grandfather: his posterity, Gen. 10.21. Ergo.  
Object. Lyr. his Genealogy indeed is registered under the name of Sem: but not under the name of Melchizedec, as the Holy Ghost meaneth.  
Sol. I but the Apostle speaks 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. because the name of Israel is not there, but of jacob.  
2. Sem had the east part of the world allotted to him, Gen. 10.31. then how came he to dwell in Canaan appointed to Cham and his posterity, Gen. 10.19. and to Reign there as a King?  
Whereas Sem and his posterity had Chaldea allotted to them: Abraham came of Sem, who dwelled in Vr of the Chaldees, from whence he came into Canaan at God's Commandment Gen. .1.31. he passed over the river Euphrates, whereupon he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the seventy. But we never read that Sem was called into Canaan, 
jos. 24.2.  as Abraham and Lot were.  
3. There is no probability, that seeing all this while often and constantly he hath been called by the name of Sem, the HOLY GHOST should now of the sudden call him by the name of Melchizedec.  
4. It is said of Melchizedec, Hebrews. 7.6. that his kindred is not counted among the Levits: yet Abraham and Levi came of Sem: therefore Sem was not Melchizedec.  
5. josephus and Philo judaeus affirm, that Melchizedec was a Cananite, so say Irenaeus, Epiphanius, Theodoretus.  
Adam and Eve had neither father nor mother: they had no earthly Father, to beget them, nor mother to bear them in her womb, but were immediately created by God. All others that descended of them, have both father and mother: Melchizedec himself had father and mother, else he could never have had any being in the world to meet Abraham and to bless him: but he is said to be without father and mother, etc. because their names are not recorded in the history of the Bible; otherwise both he and all other Men, Women, and Children have beginning of days and end of life. We have a beginning, and we shall have an ending: there is a time to be borne, and a time to die. Adam lived so long, and he died. Methusalem almost a thousand years, yet he died in the end. The rich man also died, and was buried. Rich and poor, high and low, Merchants, Lawyers and Physicians dye. Lords, Earls, Dukes, and Kings dye. Some go merrily to bed, and are dead in morning: Some lively and jocund at noon, and dead by night. Some are made executors to others, that are fain to have executors themselves, before they can come to the execution of the will and testament left to them. Such a frail thing is our life: a vapour, a bubble, a thought, a dream, etc. Therefore let us so spend the few, evil, and uncertain days of our pilgrimage in this world, as that we may live with Christ that abideth for ever in the world to come.  
The Priesthood of our Saviour is an everlasting Priesthood: as for his sacrifice, the action is past: he offered himself once for all on the altar of the Cross: but the fruit and efficacy of it remaineth for ever, his intercession remaineth still: he is our intercessor in the heavens, and presents the incense of our prayers to his Father in the golden censer of his own righteousness, and he will offer up the sacrifice of praise for us to his Father for ever. Therefore let us show ourselves to be Priests to him, offering up ourselves, our souls, our bodies as an holy sacrifice to him in this life, that we may reign with CHRIST our Priest for ever in the life to come.   

VERSE 4.  
NOw follows the greatness of Melchizedec, which was a type of our SAVIOUR CHRIST: whereby the greatness of our SAVIOUR CHRIST Himself may shine more evidently to us all.  
The amplification of his greatness 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 arguments.  
1. He that takes tithes is greater than he that gives tithes. Melchizedec takes tithes, Abraham gives tithes. Ergo.  
2. He that blesseth, is greater than he, that is blessed: but Melchizedec blesseth, and Abraham is blessed. ergo.  
That he is to be advanced above the Levites, he showeth by two arguments.  

1. They are mortal: he is immortal.  
2. They paid tithes to him: ergo, he is greater than they.   
The first argument hath two parts: an affirmation, and an anticipation of an objection.  
1. Argument: he that received tithes of Abraham that famous and worthy man, of whom the jews do boast more than of any other, must needs be acknowledged to be a great man: but Melchizedec received tithes of Abraham: ergo.  
The proposition dependeth on this: tithes were Gods right: therefore they that took tithes were in God's room: and for that cause superior to them, that paid tithes. Melchizedec was a taker of tithes; Abraham a giver of tithes: therefore he was greater than Abraham.  
Because it is a matter of importance and worthy the marking, he stirs them up to attention by an Epiphonema.  
Consider: as they do that are in a theatre, which are wont with serious min●es and careful diligence to consider of that which they see and hear. Melchizedec as a magnificent King and royal Priest cometh forth to play his part: therefore consider him well.  
How great. Not in stature, as Saul was, but in honour and dignity.  
This: whatsoever he were.  
Even the Patriarch Abraham. Such a rare man, 
1 Chron. 8.6.  as Abraham was, the friend of GOD, the Archfather, a chief father, the Prince of fathers. Ab rab gnam, the father of many nations: of him the jews chiefly boasted, that he was their father. So, 
joh. 8.53.  Acts 2.29, 7, 8 and 9  
Of the first or chief of the fruits: taken also for spoils. An ordinary thing among the Gentiles to consecrate some of the spoils to their Gods, when they had gotten a victory, 1 Samuel 15. ver. 15.  
The chief of the spoils, he would not give of the basest: they by a Synecdoche are put for the whole spoils. Some translate it, praecipua, the chief things.  
The taking of tithes by the Ministers argues a superiority, that GOD hath given them over the people. In things appertaining to their office they are greater than the temporalty, they are Gods Ambassadors and workmen with him: and the tithes are a tribute which the people are bound to pay them for their work.  
Here we behold the greatness of the Ministry, and what great men the Ministers be. It is a thing worth the consideration of us all, for the Holy Ghost wills us to consider it. The receiving of tithes from the people argues the greatness of the Ministers, to whom tithes are paid. The world through the subtlety and malice of Satan hath a base opinion of the Ministers, supposing them to be little men, of no account, or reputation: yet in very truth, whatsoever their stature be, if as little as Zacheus, whatsoever their outward estate and condition be, though as poor as Peter and john, that said, silver and gold have we none, yet in truth they are great men. Obadiah though the King's steward, had an high opinion of Elias, says he, art not thou my Lord Elias? the King of Israel esteemed highly of Elisha; My father the chariot of Israel and the horseman thereof. Herod reverenced john Baptist, and the very Devil speaking in the maid, spoke honourably of Paul and Silas. Constantine the Emperor used the Bishops at the Council of Nice with marvellous respect, he would needs have them to sit down by him, and he would not be covered when any of them were preaching. The Spirit of God says in this place, consider how great a man Melchizedec was: So say I to you all; consider what great men the Preachers of the word be. Is not the King's Ambassador a great man? they are Ambassadors of the King of Kings: therefore great men. Is not the steward of a noble man's 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 himself, 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 profane persons there be, that suppose them to be the least of all others, of least account and estimation. He is no justice of peace, no governor in the Commonwealth: therefore a little man, a straw for him. ay but though in secular affairs they are subject to the civil Magistrates, yet in spiritual 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 Shepherds; and all others, though there be a Gentleman, a Knight, a Lord, in the parish, yet they be all his sheep.  
Therefore the Minister in respect of his office is a great man; So let us esteem of him, and receive with meekness, fear and reverence the word delivered by him. The small account that the people make of the Preacher, causes the Word of God to find the lesser entertainment 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 be objected. What? is the receiving of tithes an argument of greatness? Why then the Levites are as great as Melchizedec, for they take tithes.  
Sol: true indeed, yet great odds between them.  
1. They are of the tribe of Levi, which GOD consecrated to the Priesthood: in that respect they have a right to receive tithes: Melchizedec is none of that tribe: yet he takes tithes, because his Priesthood is more excellent: in regard whereof he hath a greater interest to tithes.  
2. The people give them tithes, because they have an express commandment from GOD to take them. Abraham not by commandment, but willingly of his own accord gave tithes to Melchizedec, because he knew he had an immediate authority to take them from God, being in a more excellent manner the Priest of God.  
3. The Levites take tithes of the progeny of Abraham, Melchizedec of Abraham himself, the author and foundation of the whole stock of the Hebrews.  
They have a commandment, which is laid down, Num. 18.21, 31. Leu. 27.30. Deut. 14.22, 27. therefore they may lawfully take, and who be they that dare resist this commandment?  
According to the law: not of their own brains, but by warrant from the Law.  
Not of some, but of all the people: none are exempted from paying of tithes.  
To tithe the people: that is, by a metonymy, the goods of the people.  
He shows what is meant by the people: the Israelites their brethren: they were brethren in nature, having all one father, which was Abraham; and in religion, professing one God and religion. This should make them more loving one to another.  
4. They took 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 equal: both came out of Abraham's loins; yet that did not privilege them from paying tithes to the Levites.  
There be two veins and two arteries from the loins, which carry the seed to the place thereof: therefore they are put for generation.  
Though the Ministers be advanced into a chair of dignity above the people, yet they must remember, that they are their brethren. The King is the subjects brother: when thou makest a King, thou shalt take him from among thy brethren: much more is the Minister brother to those, to whom he speaketh. Our Saviour Christ is not ashamed to call us brethren: and shall we disdain to call the least Sheep in our flock, our brother, or our sister? We must not be as Lords and tyrants over God his heritage, but carry ourselves as brethren towards them: Speak kindly, have compassion one on an others infirmities, as brethren.   

VERSE 6.  
HEre we see Melchizedec Priest of the most high God, received tithes, and the Levites had a commandment to take tithes. Now here a question doth necessarily offer itself, whereunto the text draweth me, whether I will or no; whether tithes be the perpetual maintenance of the Ministry or not? A thing somewhat controversal in this last and wicked age of the world, wherein charity waxeth cold; as to all in general, so to the Ministers in special. Some, if there were no law to compel them, would give them neither tithes nor any other thing at all, so unthankful are they for the food of their souls. I but we will not stand to man's courtesy, for then in most places we should have a curtsy; 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 Gospel, and must continue to the world's end.  
Bellar: contendeth, that tithes are due to the Ministry, non jure divino, sed ecclesiastico: yet he alloweth, that in some sense it may be affirmed that they are due jure divino. 1. Quoad substantiam, non quantitatem. 2. Si addatur ecclesiae determinatio: and so the feasts are now to be 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 firm and immovable truth, that the very quantity is still due to the Ministers of the Gospel, whether the Church determine it or not: for God's institution dependeth not on the constitution of the Church.  
Here we have just occasion to entreat of tithes: wherein sundry questions are to be discussed.  

1. Whether tithes are now due to the Ministers of the Gospel?  
2. Who they be that must pay tithes?  
3. Whereof we must pay tithes?  
4. Whether we are bound to pay tithes to a bad Minister or not?   
For the former. Tithes are due to the Ministers of the Gospel; not of alms, 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 alms, when ye give a labourer his hire, ye give him his due, not an alms.  
2. 1 Cor. 9.7. A Soldier hath right to his stipend, he hath it not of alms: A Shepherd hath a right to live on the flock, and an husbandman hath a right to eat of the fruit of the Vineyard, which he planteth.  

Tithes are perpetual.  
1. By Abraham's paying of tithes to Christ in Melchizedec, the Apostle concludeth the perpetuity of Christ's Priesthood, Hebr. 7.8. Now if tithes were paid to Christ before the law, than they are still due to Christ to the end of the world, so long as his Priesthood continueth.  
2. Tithes are the Lords, as a right in every man's goods, Le. 27.30.  
Those he 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 be due to Levi: but they ceased not to be the Lords: for as they were his before the law; so they stand his for ever: and he transferreth them from Levi to others, that still serve the Lord in his ministry.  
They were in the law of nature: therefore they are perpetual, as the law of nature is written in men's hearts.  
Abraham, Gen. 14.20.  
Now Abraham paid tithes; not of the spoils, but of his own goods  
1. It is not like he would give of other men's goods.  
2. He could not give that, which he took not: but he took none of the spoils, Gen. 14.23. therefore. So Master Calvin reasoneth on that place.  
As for that Hebr. 7.4. 1. The Greek word is in no author taken simply for tithes, but for primitiae: and sometimes for primitiae manubiarum. 2. Jerome translates it, de praecipuis: and the Syriack calls it first fruits.  
Yet be it, that Abraham paid tithes of the spoils, it follows not, of them only, much more of his own goods: for Levi then in Abraham paid tithes to Melchizedec, as Levi took tithes afterwards, Hebr. 7.9. but he took tithes of men's own goods. So did Abraham pay of his own goods, as well as of the spoils.  
And it is very probable, that Abraham paid tithes to Melchizedec, not at that time alone, but yearly.  
1. As tithes were paid in the law; so were they before the law: the manner was all one: but in the law they paid yearly: Ergo. and the Priests before the law were as worthy of them yearly, as afterwards.  
2. The distance of place could be no hindrance: for Abraham dwelled at Hebron over against Sodom, and Melchizedec at Salem, which was afterwards jerusalem, both of them in the tribe of judah, not far asunder.  
jacob, Gen. 28.20.  
Object. This proves that tithes were voluntary, and that men were not bound to pay them: for (as Bellar.) If jacob had been bound to pay tithes, as a moral duty written in his heart by nature, than he did ill to vow it with a condition.  
Sol. We may vow moral things, the better to bind ourselves to the performance of them, as God hath bound us to them before: the worshipping of God is a moral duty, but they bound themselves to it with an oath and a covenant, 2 Chron. 15.12. to the 16. To praise God is a moral duty: but David vowed it, Psal. 50.14.56, 12.  
And it is lawful to vow these things with a condition, as jacob did: if God would bless him with goods: for else he could have paid no tithes. We may vow to honour our parents, if God will bless us with life: otherwise we cannot honour them.  
Object. 2. We must vow that which is our own, not another's: if tithes at this time were the Lords, than jacob would not have vowed them.  
Sol. Yes: we may vow that which is the Lords, to bind ourselves by a new promise to the performance of that whereunto God hath already bound us: and this argues a resolution to do it: as David bound himself to obedience, Psal. 119.106.  
2. It is like that jacob vowed to pay tithes, not immediately to God, but mediately to the Priest of God; as Abraham did before him.  
It may be also proved by the consent of all nations.  
From the sons of Noah; the custom 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 juppiter, Herod. Cli: Macrobius proveth out of Varro, that it was an ancient custom among the Romans to vow and pay tithes to Hercules: and Plutarch reporteth that Lucullus grew rich, because he used to pay tithes to Hercules. Xenophon witnesseth that men used to pay tithes to Apollo. Pliny writeth of the Sabeans and Ethiopians, that the Merchants meddled not with the spices, till the Priests had their tenth.  

Rat. 4.  If tithes be neither judicial, nor ceremonial, than they are still to continue in the Church: but they are neither judicial nor ceremonial, ergo, they are to continue still in the Church.  
1. They are not judicial. No holy things are judicial. Holy things are separated from a common use to the LORD: either by the LORD Himself, or by men, Leviticus 27.28. but judicials are of things in common use, not separated from men.  
That they are not ceremonial may be proved from the definition of a ceremony. A ceremony is a carnal type of an holy thing enjoined for the use of the tabernacle, till the time of reformation, Hebr. 9.10.  
By an holy thing is meant an evangelical truth: by the time of reformation, the first coming of our SAVIOUR CHRIST.  
That it is a carnal 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 compass of this definition.  
1. They be not carnal, that is impotent and beggarly rudiments, Gal. 4.9. which served for the institution of the rude and ignorant people of the jews: they did teach nothing, but served only for the honourable maintenance of them, that taught the people.  
2. They be no types of an holy thing in CHRIST and his kingdom, they did signify nothing to come in Christ, or in his kingdom.  
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 Ministry: which the Church should not do, if it were a ceremony that should end at the coming of Christ.  
Here is no institution or assignation of tithes, but a declaration of the Lords right. I do 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 sacrilege 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. 
Levit. 27.30.   
Here we may see what is ceremonial, what perpetual in tithes. This proposition, (all tithes are the Lords,) is perpetual; the assignation of them to the Levits in the second place is ceremonial, that is Levitically ceremonial: for if there be any ceremony in tithes, it is a levitical ceremony. 
Num. 18.21.   
Object. Sacrifices were in use before the levitical and ceremonial law; yet they are ceremonies: So are tithes though paid before the Law.  
Sol. Sacrificing itself is in the law of nature: but particular ordinances for the manner of sacrificing are ceremonial. So the payment of tithes is in the law of nature: but certain particular ordinances for the payment of them are in the ceremonial law.  
Yet there is a difference between 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, he offers of his own: when he gives tithes, he gives that to the Lord which is the Lords.  
In not sacrificing, godliness is violated: in not paying tithes, not only godliness, but justice also is violated. Now a ceremony standeth not in paying to God that which is his: but in giving to God that which is thine own.  
2. In the end. Sacrificing is to signify the great sacrifice on the cross for the sins of the world. The end of tithes is not to signify any thing, but is the honour and maintenance of the Ministry: and therefore they are to remain so long as the Ministry remaineth.  
That assignation of tithes to Levi, or, that lease being expired, they return to their proper right again, that is, to CHRIST which liveth for ever, Hebrews 7. Verse 8 for though it be 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 verified of Christ.  
The service of the tabernacle being abrogated, the assignation of tithes to the Levites is void: but the propriety of them ever was and is in the Lord, for his Ministers.  
Improperly to speak, the assignation of tithes was ceremonial, that is, appertaining to the ceremonial law: but properly to speak, there is nothing ceremonial in the paying of tithes: for in it there is no carnal type of an holy thing, neither in the levitical nor Evangelicall ministry.  
There is no proof in all the New Testament for any other ordinary maintenance of the Ministry: 
Rat. 5.  therefore tithes remain still the ordinary maintenance. He that preacheth the Gospel must live on the Gospel: Somewhat more sparingly, than the Priests did in the time of the Law. They are injurious to the Ministers of the Gospel that will say so: If they had the tenth part of the people's goods, shall we have less? 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 again in the Church in all ages, 
Rat. 6.  as appear by the Fathers and Counsels: till the Pope coming to the height of his usurped authority exempted some from paying of tithes, and made impropriations. In the defence of whose unjust dealing first Alexander de Hales, than Aquinas and all the Schoolmen contended that tithes were judicials: yet they are still due de jure, though de facto the Ministers of the Gospel are deprived of them: for tithes are moral 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 between things of the same kind; the greatest moral things are in mercy and judgement, and the least moral things in paying the least tithes, Luk. 18.12. tithes are moral, as fasting is.  
The causes remaining, the things must still remain: but the causes of giving tithes remains still, 
Rat. 7.  ergo.  
1. It was an acknowledgement that they had all from GOD, and aught all to him, Levi. 27.30. So must we do still.  
2. That thereby they might learn to fear God, who otherwise might bring sterility, and other plagues on the land, Deut. 14.23. So we must do still. Nazianz. imputes the hail to this: de calamitate per grandinem.  
3. That the Priests and Levites having no other maintenance might have this to sustain them in their office: the Ministers of the Gospel cannot be husbandmen, clothier's, they cannot wait on tables, but must give themselves to the Word and prayer: therefore it is meet they should have the same maintenance still.  
2. Quest. Who they be, that must pay tithes?  
All: high and low, rich and poor, husbandmen and Clothier's: because the payment of thithes belongs to justitiam commutativam, in qua non consideratur conditio personae, sed qualitas rei ad rem. 2. The poor have benefit by the Ministry 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 equity and conscience they have none: let him that is taught in the Word— but the Clothyer is taught in the Word, therefore he that teacheth him should have as deep a part in his goods, as in the goods of an other man. Shall the poor Farmer pay all to the Minister, and the rich Clothyer nothing? Shall he that sits in the lower end of the Church pay, and he 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 Caesar's, and to God the things that are Gods. i. Caesari tributa, Deo decimas. Jerome and Augustine.  
3. The Ministers give us the rain of the Word of GOD, and shall we think much to give them the hay of tithes? faenum decimarum?  
4. The Pharisees paid tithes, and our righteousness must exceed the righteousness of the Scribes and Pharisees, Aug. in Psalm. 146.  
Est de jure naturae & divino, ut aliquid solvant laici sacerdotibus: 
Bell. Senten.  & de jure ecclesiastico, ut id quod solvitur, sit pars decima. De clericis, cap. 25. pag. 137.  
Decimae etiam quoad determinationem quantitatis, 
Canonistarum sententia.  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 commandment 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 commandment of paying the tenth part was neither moral, nor properly ceremonial, but judicial.  
That it was not moral, he showeth.  
1. All moral Commandments did ever bind from the beginning of the world: but the Commandment to pay the tenth part was not till Moses time; therefore not moral.  
2. Every moral commandment 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. jacob vowed, if GOD would bless him in his journey, he would give him the tenth of all that he had, but if he had been bound to it absolutely, he had done wickedly to vow it upon such a condition.  
4. If the determination of the tenth part be a moral precept, then that which is annexed to it, is likewise moral, that they which receive tithes should have no other patrimony: then Ministers must enjoy no temporal things, pag. 141.  


Resp.  1. 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 equal 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 Cities and a great deal of lands round about those Cities appointed to them besides their tenths: So the ministers of the Gospel may have temporal lands, besides their tithes.  
Vide, Leu. 25.2, and 3.  
That the paying of the tenth part was not properly ceremonial, 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 judicial, rather than ceremonial. 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 thirteen tribes; for joseph made two, Ephraim and Manasseh: 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 be moral: 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 be the Lords immediately, who of his own right gives them to the Ministers.  
Neither is that the reason: but God assigned tithes to Levi, out of his own right, Levit. 27.30.  
2. If that had been the reason for paying of tithes, than they should not have been paid before the law.  
By what reason it may be showed, 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 determineth (for it were a madness says 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 Levites were the twelfth or thirteenth part of the people: but now there seems to be no equity of it, because the Clergy is not the hundred part of the people.  
Yet it is still agreeable to equity.  
1. Because the Clergy must be hospital, and maintain the poor.  
2. Bellarmine denies that the Levites were the thirteenth part of the people, and that the Clergy now is not the hundreth part: for the people were six hundred thousand and three thousand, and five hundred and fifty, besides Women and Children, Num. 1.45.46. whereas the Levites in all were but two and twenty thousand, Num. 3.39.  
3. Now the Clergy is subject to more cost and labour.  
4. The Ministry of the New Testament is more worthy, than 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 be more perfect, than the jews were: Ergo, at the least they should pay the tenth. pag. 146.  
Where there is no custom set down by the Church to pay tithes, whether do the people offend in not paying them?  
In three cases they may offend.  

1. If for want of tithes the Church be in great affliction and penury.  
2. If the Church do require them.  
3. If the people be of this mind not to pay them, though they be lawfully required.   
Otherwise they are excused, because the Church in not demanding tithes, doth seem 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 Minister or not? Tithes must be given to bad Ministers.  
1. Matthew 22. Verse 21. Yet at that time bad Caesar's 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 Son, and a bad Minister must have tithes from his people. But how cheerfully ought ye to give it to them, that are faithful and diligent in the work of the Lord? Yet all is one. Let him be never so good a Preacher, if St. Paul were among us, unless the law constrained us, he should have nothing.  
What a lamentable case is this?  
The light of this truth is as clear as the noon day. Tithes are still due by the Law of God to the Ministers of the Gospel: yet what a stir hath he to get his due? how hardly is it wrung even from them that carry a glorious show of Religion? We have a custom, said the jews to Pilate, thou must let loose Barrabas to us, though he be a thief and a murderer: so we plead, we have a custom to pay little or nothing instead of any tithes; therefore we will hold this custom, though you preach your hearts out.  
1. Consider the equity of the custom. That, which at the first springing up of the custom was but worth a Groat, is now worth ten shillings: and yet will ye against all reason hold that custom still?  
2. The jews had a custom, upon small occasion to put away their Wives, derived from Moses: yet CHRIST broke the neck of that custom, saying, ab initio non fuit sic. Moses permitted that for the hardness of your hearts, because he had to deal with a stubborn and stiffnecked people; 
Matth. 19.8.  but from the beginning it was not so. So say I, the law for the hardness of your hearts permits this custom, as it doth eight in the hundred, but look back to the original, and ye shall find that from the beginning it was not so. It is an Axiom in the law, nullum tempus occurit regi. The King never loses his right for discontinuance of time. And shall the King of Kings be debarred of his right, because of a new upstarte custom? Flatter not yourselves in your customs; they are but broken reeds for you to lean upon. St. Paul says; If any man list to be contentious, we have no such custom, 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 custom, nor the Churches of God.  
It is a wonderful delusion, that the Devil hath bewitched many withal; stolen waters are sweet, 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 sin to rob God? he that stealeth from a common Christian, is a thief: but he that stealeth from a Minister is a Churchrobber: the one is theft, the other is sacrilege: the one breaks the second table; the other the first table. Therefore take heed of this grievous sin. Tithes are the LORDS, he hath given them to us: therefore take you good heed, how ye take them away from us, lest you be found fighters against God, 
Acts 5.39.  as wise Gamaleel said to the Council. Take away maintenance from any calling, and it will quickly fall to the ground: who would be a Merchant if he must be a beggar all the days of his life? Who would be a Clothier, if he get no gain by it? Who would put his Son to the University, there be at charges with him seven or eight years, afterwards to be a Minister, and to have no comfortable maintenance in his calling? it is a matter of greater importance than we are aware of: the denying of the Ministers right is the overthrow of the Ministry, and so consequently of the Word of God, whereby we must be saved in the life to come: therefore let us not have a finger in it.  
You think to wax rich by defrauding of the Ministers, but that is the highway to poverty and beggary too. Such money is put into a bottomless bag, it will never prosper. Consider what the Lord saith Mal. 3.10. Prove me, etc. pay your tithes conscionably in truth and sincerity, as you ought to do, and God's blessing shall be on you and yours: steal from the Ministers of God, and thy wealth one way or other shall melt away as the wax before the fire. Therefore in the fear of God let us all look to it: let us, as God hath given tithes to them for their livelihood, so give them cheerfully, for God loveth a cheerful giver; let us deal bountifully with GOD and his Ambassadors in this present life, that he may deal bountifully with us, and give us his own kingdom in the life to come.  
The second argument whereby the Apostle proves Melchizedec to be greater than Abraham, is laid down in the last words of this sixth verse. He that blesseth, is greater than he, that is blessed: but Melchizedec blessed Abraham, ergo, he is greater than Abraham whom he blessed.  
He doth not say, him that had so many merits; Abraham the Father of the faithful had no merits, whereof he might glory before God.  
He was not justified in the sight of God by any of his works, but only by believing the promises: this is our righteousness, to believe the promises of God.  
We are to make a precious account of God's promises, they be the most excellent jewels that we can have: he doth not say; he blessed him that had silver and gold, Sheep and Oxen, but the promises.  
Abraham was a marvelous rich man, 
Gen. 24.35. Gen. 14.14.  God had blessed him exceedingly: he had at this time above three hundred uprising and downlying in his house, yet the Holy Ghost doth not say, he blessed him that was such a wealthy man, that had such large lands & possessions, but he blessed him that had the promises. The promises of GOD are the greatest riches that a man can have: our silver and gold may be taken from us, but God's promises shall abide with us for ever.  
Now Abraham had not the promises for himself alone: but for all the Children that believe as he did, Acts 2.39. as he had the promises, so have we: and let us make much of them: they must be our comfort in all calamities, yea in death itself: heaven and earth shall pass away, but not a tittle of my word shall pass unfulfilled: therefore let us highly esteem of the promises of God: they be the strongest pillars we have to lean upon.    

VERSE 7.  
THe major proposition of the argument is proved by the confession of all: and without all contradiction, the less is blessed of the greater: that, which is of lesser account and reckoning: the thing being put for the person.  
ay, but is the less blessed of the greater? jacob blessed Pharaoh, Gen. 47.10. and 1 Reg. 8.66. the people blessed the King, yet they were not greater than Solomon: we bless 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 speak, to bless is to wish well, as to pray for one, 1 Cor. 14.16. So the poor blessed job. job 31.20. So inferiors may bless their superiors, that is, pray to God for them: So the Child may bless the father, the people the Minister, the subjects the Prince: but properly to speak, blessing is a pronouncing and an actual bestowing of happiness on them, that are blessed. Thus God Almighty doth bless us all: 
Luke 24.50.  thus CHRIST blessed his Church at his Ascension into heaven: he left an actual blessing with them, and in them with us all: thus the Priests in the name of God blessed the people: and so do we that be the Ministers of the Gospel at this day: we as God's Ambassadors and in CHRIST 's stead: 2 Cor. 5. do not only pronounce a blessing on the People, but by the gracious operation of God's Spirit we are as God's hands to pour down a blessing on them. In this respect we sustain God's person, and are greater than the people whom we bless.  
The Papists ascribe too much to the blessing of the Ministers, and we give too little to it: they say that a Bishop's blessing takes away venial sins.  
But that sounds ill: for the blood of CHRIST taketh away all sin: yet there is great force and efficacy in the blessing of faithful Ministers: their curse if it be lawful, is terrible. The Children whom Elisha cursed, were torn in pieces with Bears: and their blessing is powerful and effectual; when they preach, God preaches; and when they bless, GOD blesseth. Therefore they that run out of the Church, before the blessing, despise GOD Himself. GOD by us blesseth you, and will you not set a straw by this blessing?  
2. To bless is taken for giving of thanks. So we bless God, we give him thanks for all his mercies.  
3. To bless 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 superiority above the people, without all contradiction— we bless you, you are blessed of us: therefore we are greater than you. Isaac blessed jacob, therefore he was greater than jacob. jacob blessed his twelve sons; therefore he was greater than they: we as spiritual fathers bless you; therefore we are greater than you. Some of you may be more honourable, more worshipful, more wealthy than we: yet in respect of our office we are greater than you. If there be a Gentleman, a Knight, a Lord, an Earl in the Parish, he must be willing to be blessed by the Minister: we as God's deputies bless you in the name of the Lord; in that respect we are your superiors, highly to be esteemed and reverenced of you all. You are to receive us, not simply as men, but as men of God; for we are spiritual fathers that bless you in the name of God, and are as God's arms to pull you up into the kingdom of heaven.   

VERSE 8.  
NOw he comes to the amplification of Melchizedech's greatness by comparing him with the Levites. The 1. argument to prove Melchizedech's advancement above the Levits is laid down in this verse: he that is immortal, is greater, than they that be mortal. Melchizedec is immortal, the Levites are mortal: ergo. They dying had those that succeeded them, we read of no successor that Melchizedech had: because if we respect the history, he lives still.  
here, that is, in the levitical priesthood; though they be superior to the people, yet they die, as the people do.  
But there, that is, in Melchizedech.  
Though the ministers as God his Lieutenants in spiritual matters receive tithes, and in that respect are above the people, yet they must not be puffed up with pride, and swell against their brethren: here 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 righteousness, he was saved in the Ark, when all the world was drowned: yet he died. Moses a renowned prophet, brought up in all the learning of the Egyptians, catechised and instructed by God himself, with whom the Lord talked familiarly, as one friend with an other: yet he died. Elias and Elisha were worthy men, honoured of all in their time, the chariots and horsemen of Israel, yet they died: john Baptist was admired of all, all judea came flocking to him: yet he died. The Apostles were taught by Christ's own mouth, the Holy Ghost descended on them in the similitude of Cloven tongues, they were the silver trumpets that carried the sound of the Gospel over all the world, yet they died. Let not the high and magnificent office which we sustain in the church, because we stand in a pulpit of wood, as Ezra did above all the people, because we are as God's 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 mighty in the Scriptures, as Apollo's: as learned a man as Paul was, that spoke with tongues more than they all, as powerful a Preacher, as Elias or john Baptist, as thundering a Preacher, as the Sons of Bonerges. Though thou hadst 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 die too. Though thou be'st a Lawyer that receivest many hundred Angels in a year: though a Merchant, that receivest much by traffic: a Clothier, that receivest a great deal by thy Clothes: a Physician that receivest much by thy physic: though a Gentleman, a Nobleman, that receivest great rents per annum, it may be a thousand, two thousand, three thousand pounds, nay, though a King, that receivest much by the crown lands, by taxes, subsidies, by imposts and other means: how great a receiver soever thou be'st, 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 souls, and carry them up into Abraham's bosom.  
On the other side, Melchizedec, and Christ live for ever: he Secundum historiam; Christ Secundum veritatem. Our King, our Highpriest lives continually. In respect of his humanity he died, and gave up the Ghost on the Cross: but in respect of his deity he lives for ever: of his life and kingdom 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 Governors dye: but Christ jesus the Protector of the Church never dyeth. He lives for ever, and will provide for those that appertain to him. Though we hear of the death of never so many good men, yet let us not be cast down with grief, Christ our Saviour liveth for ever.   

VERSE 9  
THe second argument whereby the Apostle proves that Melchizedec is greater than the Levites: the Levites paid tithes to him, ergo he is greater than they: therefore Melchizedec must needs be a great man.  
Because this might seem to be too acute, more subtle than solid, the Apostle mollifies it, If I may so speak, if I may use so light a reason (as it may seem) in so weighty a matter.  
The reason is pregnant, and needeth no excuse: therefore translate 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 custom, as Matth. 17.24.25.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: yet here it hath his force: by Abraham, as a mean between them both, as one, that came between them.  
Here we see, we may do many things before we are borne.  
All we sinned in Adam. When he eat 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 disobedience, we pulled the wrath of God on us: when he gave place to the suggestions of the Devil, we gave place to them: when he rebelled against God, we rebelled against him, because he was not to be considered as a private man, but as the root and fountain of all mankind. When Adam was created in righteousness and true holiness, after the Image of God; we were then created as glorious Creatures as he. When Adam's 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 air, the fishes of the Sea; we received a Lordship over all creatures: when Abraham paid tithes, the tribe of Levi paid tithes.  
So we that be Christians may be affirmed to have done many things in Christ; when he did undergo the burden of his father's wrath, we sustained it: when he fulfilled the law, we fulfilled it: when he was crucified on the Cross, we were crucified to sin: when he died, we died: his death was a token of our dying to sin.  
When he rose again and ascended into heaven, we his members rose again and ascended into heaven. When he paid the debt of sin, we paid it, namely by him, as by our surety.  
Let us not then think much of the punishments inflicted on us for sin: that we have sicknesses and diseases, yea that even poor tender infants of a week old are sick— Besides our own sins wherein we were conceived, wherein we grow up continually, we all sinned in Adam, and when the sentence of death was pronounced against him, it was pronounced against us all: we were all guilty of damnation, save that God in mercy hath saved many by his Son Christ jesus.  
CHRIST 's doings are our doings; his obedience, is our obedience; his satisfaction, is ours; his merits are ours, his righteousness is ours: therefore though we be poor in ourselves, yet we are rich in him; though we have nothing of ourselves, yet in him we possess all things.   

VERSE 10.  
Here the Apostle shows how Levi paid tithes to Melchizedec, lest it might seem a paradox: he paid tithes to Melchizedec, not in his own person exclusiuè, but inclusively in Abraham: he was in his loins potentialiter & originariè, as the Schoolmen speak: as all creatures were in materia prima.  
Levi was in the loins 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 loins of Abraham: but not in respect of the latter.  
But the soundest answer is: Christ in this Antithesis is comprehended 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 Christ's Priesthood, above the levitical Priesthood, whereof the jews so greatly gloried: the Levits themselves paid tithes to Christ in Melchizedec; therefore Christ's Priesthood is by many degrees more excellent than theirs.  
There was a worthy and glorious Priesthood in time of the law: there was an high-Priest in goodly apparel, clothed with a white linen Ephod, that had a Mitre on his head, a fair breastplate on his breast, on which was written the names of the twelve tribes of Israel: he went into the Sanctum Sanctorum once a year, and offered up the prayers of the people. Besides him there were a great number of Priests and Levites, throughout all the towns and cities of Israel: they offered the sacrifices of the people, and made atonement for them before the Lord: they taught the people and instructed them in the ways of the Lord.  
Yet all these are nothing to our Saviour Christ: he excels them as much as the Sun doth the Stars, or the body the shadow. They were all but shadows of him: he is the true high-Priest, which is a Priest for ever after the order of Melchizedec. They were but men, he is God and man: they sinful, he without sin: they mortal, he immortal: their sacrifices were but figures of his sacrifice: the blood of Goat's Lambs offered by them took away no sin; his blood purgeth us from all sin: they received tithes of their brethren; but they themselves paid tithes to Christ: they prayed for the people in the Temple; Christ prays for us in heaven. A most glorious high-Priest, worthy to be honoured of us all! Let us subject ourselves to this high-Priest, which hath made us Kings and Priests to God his father, that we may reign with him our Priest and King in the life to come.  
Now if Melchizedec were so great a man, how great is our Saviour Christ? doth it you good to look on the King's picture? then what delight would you take in the view of the King himself? Melchizedec is but the picture, Christ is the King and Priest indeed: therefore let us all lift up our minds to him.  
Not Abraham alone, not the Priests and Levites alone, but all Kings and Princes, yea all the Angels in heaven must stoop to Christ. Therefore let us all meditate in his greatness, 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 Priesthood. c. 7. and 8.2. His execution 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 he was called to this excellent Priesthood ab 11. to 26. 2. A magnificent description of him, that was called to it à 26. ad finem.  
The occasion of his calling was the imperfection of the levitical Priesthood. Above the which the Priesthood of Christ is advanced by four arguments.  
1. From the change of the one, and the firmness of the other, Verse 11.12, 13, 14.  
2. From the power and utility of the one, and the weakness 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 4th. from a difference between the Priests of them both: they were many, he but one: they died, 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 Ministry, Verse 28.   

VERSE 11.  
THe first argument from the change is illustrated by the cause, and the manner thereof. The cause was, because perfection could not be obtained by it. If we had been justified, sanctified, delivered from sin and damnation, and brought to heaven by the Priesthood of the Levites, then why did it not remain still, why was another Priesthood substituted in the room of it?  
For the manner of the change; the Priesthood went not away alone, but the fall of it was the fall of the law too: and when I speak of the Priesthood, I speak of the law too: for under it the people received the law.  
Some translate the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto: for unto it; namely to put us in mind of perfection, that was to comeby the Priesthood of CHRIST. The law was established to the people: but that is further fetched: and the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify under, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The law, that is the ceremonial law, touching sacrifices, washing, observations of times and meats, etc. the law was given together with the Priesthood, it was an appendix to the Priesthood: 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 ceremonial law.  
If perfection had been by them, what needed there a further supply? but there came another Priesthood, and an other law too: therefore the former were imperfect.  
1. For the Priesthood; there arose another Priest of another order, than the levitical Priests were: they were of the order of Aaron, this of Melchizedec.  
Rise: not by haphazard, but by Gods own constitution.  
Deus & natura nihil faciunt frustrà: the wise and omnipotent GOD doth nothing that is needless and unnecessary. If it had not been needful that another Priest should arise after the order of Melchizedec, the Priesthood of Aaron might have remained still. If preaching had not been necessary, GOD would never have instituted preaching. If the Sacraments had not been necessary helps for the strengthening of our faith, God would never have ordained the Sacraments: if we could have been justified and made righteous by our own fulfilling of the law, God would never have sent his Son into the world, made of a woman and under the law for our sakes: but God sent Christ into the world to fulfil the law for us; therefore all our righteousness is not worth a straw. This is the Logic of the Holy Ghost, and all wrangling Sophisters in the Church of Rome must yield unto it. If Aaron's Priesthood could have perfected us, Christ's Priesthood should never have risen up in the room thereof.  
Wherein we may behold the supereminent dignity of Christ his Priesthood above the aaronical and levitical Priesthood. It cannot be denied, but that Aaron's Priesthood was most glorious. As the Psalmist speaketh of the Church; so may we of it: many glorious things are spoken of thee, thou City of God: many glorious things are recorded of the levitical Priesthood. 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 Moons, divers festival days, the feast of unleavened bread, of the blowing of Trumpets, of Tabernacles, of Dedication, etc. which were kept with wonderful solemnity, there were many washings and purge for the cleansing of the people. Vid. Supra.  
Therefore let us magnify GOD for this our high Priest by whom we have an entrance into the kingdom of heaven. The high-Priest went into the Holy of Holies himself, but he carried none of the people with him, they stood without: our high-Priest is not only gone into heaven himself, but he hath also brought us thither: that high-Priest offered Bulls, Calves, Lambs for the sins of the people; this high-Priest offered himself for us all. Therefore let us honour and reverence this our high-Priest, let us subject ourselves to him in all things. He that would not obey the high-Priest in the time of the Law, was cut off.  
And do ye think we may lawfully contemn our high-Priest in the time of the Gospel? Let us say to him, as the people did to josua, whatsoever thou commandest us, that will we do— He hath made us all Priests to GOD his Father, that we should offer up ourselves, our souls and bodies, as an holy and acceptable sacrifice to him: therefore let us show ourselves to be Priests, let us sacrifice the filthy Beast of uncleanness, the ugly and deformed beast of drunkenness, the insatiable Wolf of covetousness, the crooked Serpent of Craft and devilish policy, the swelling Toad of pride and loftiness, the consuming beasts of envy, hatred and malice: let us offer up the sacrifice of praise to this our high-Priest all the days of our life in this present world, that we may sing praises to him with Saints and Angels for ever in the world to come. As we say Christ is our Priest, so let us make use of it to ourselves.   

VERSE 12.  
Upon the change, of the Priesthood necessarily followeth the change of the law too. The jews were stubborn defenders of the Ceremonial law above all things: they could not abide to hear of any change of it. Some might reply and say; though the Priesthood be gone, yet the law may continue still. Nay, says the Apostle, these stand and fall together: they were instituted together, chickens of one hatching; therefore they live and dye together. The levitical Priesthood and the Ceremonial law are relatives, se mutuò ponunt & auferunt.  
He doth not openly say; if the Priest hood be abolished, than the law is abolished: the jews being zealous of the law could not as yet endure that. Therefore he mollifies his speech, using a more soft and gentle term: if the Priesthood be changed. Yet in effect it is all one: they changed, as Festus and Felix did. Felix went out of the country, and Festus came in his room: So the levitical Priesthood went away, gave place to Christ's Priesthood, which is come in the room thereof, transposed, put out of place, altered.  
He doth not say; then by all probability, there must be a change of the law: but of necessity, it cannot be avoided.  
The moral law remains still, but the ceremonial law vanisheth away with the Priesthood. As Christ is come into Aaron's room, so likewise into Moses room: he is our Lawgiver, as well as our Priest.  
The Pope in his decretals applies this to himself: but it is proper to our Saviour Christ. He may as well conclude from hence, that he is a Priest after the order of Melchizedec, as that he hath power to make laws as Moses had.  
In this world there is nothing but changing. The world is like the Moon, that is ever changing: like the Sea, that is ebbing and flowing: sometimes calm, sometimes boisterous, it never stands at one stay. So the Priesthood is changed: instead of the levitical Priesthood is established the Ministry of the Gospel. Kingdoms and nations change. The four mighty Monarchies of the world are changed. The famous Churches of Assia, to the which Christ writeth, that once embraced the Gospel of Christ, are now changed, they now receive Mahomet for their God and Saviour. England which was once rude and barbarous, is now become civil and religious.  
The time was, when Churchmen were the greatest men in this kingdom; now the Lawyers carry all away: but that nail of the Cart wheel, which is now aloft may hereafter be in the dirt. Daily experience teacheth us, what changes there be in towns and cities. A town that had many wise and grave governor's in it, hath now scarce any that will look to the government of the town.  
A town which a while ago was wealthy, a great number of rich men in it, in the turning of an hand becomes poor and beggarly.  
Men themselves change, sometimes they love, sometimes hate; sometimes they are whole, sometimes sick: one while in their thousands as job was; shortly after scant worth a Groat. Here is nothing but changing. The levitical Priesthood was changed, and there shall be a change of the Ministry of the Gospel too: the time shall come, when as there shall be no Churches to go to, no Scriptures to read over, no Ministers to preach to us, and show us the way to heaven: for when we be in the celestial jerusalem, what need shall we have of the Ships and Charrets that carry us thither? when we be in heaven, we shall not need the ladder of the Ministry, to climb up into heaven. Nay, there shall be a change of the world itself: the earth whereon we tread shall be changed: this earth shall be burnt with all the works thereof: the Sun, the Moon, the Stars, the goodly firmament over our heads shall be changed: they all wax 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, weathercockes, these fading flowers, are the chiefest things we seek after; there is moiling and toiling 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 kingdom of heaven, few strive for them. Peradventure we wish to be in heaven, as Balaam did; but we strive not for it as we ought to do: all that we hunt after is silver and gold, houses and lands, the trash of this transitory world; but we seek not for that which is unchangeable and lasteth for ever. In other things we cannot away with change: we would not willingly take a piece of Cloth, which we 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 he knows 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 brains 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 we shall remain with him without change for ever and ever.   

VERSE 13.  
THe law being taken away with the Priesthood, he comes again to prove the change of the Priesthood, à pari.  
The Tribe is changed: therefore the Priesthood. The levitical 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 mark  
Spoken in the Psalm, that is the promised Messias: for the jews themselves confess that the Psalmist speaks 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 near to the Altar: gave themselves to the Altar, meddled 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 Priesthood is abolished, and Christ's Priesthood 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 principal part of the levitical service is put for the whole.  
All the lawful Ministers of the Old Testament were of the Tribe of Levi: this is an axiom in this place. Sundry of the pharisees which were interpreters of the Law, were not of the Tribe of Levi. Saint Paul was a Pharisee, yet of the tribe of Benjamin: notwithstanding our Saviour wills the people to hear 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 appertain to another Tribe? yet he may be a Priest after the order of Aaron? nay, for none of this tribe served at the Altar.  
Every one in the Commonwealth of Israel might not be a Priest: though the Messiah came of the Tribe of judah, yet none of that Tribe might serve at the Altar. In an army every one must keep his station: the common Soldier must not be a Captain, unless he be called thereunto: a Bowman must not be a Billman, unless 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 be a Preacher, unless he be called, as Aaron was.  

2 Sam. 6.7.  Vzzah put his hand to the Ark, when it was in danger of falling, but he was stricken with sudden death. Vzziah being a King presumed to offer incense, 
2 Chron. 26.  but he was a Leper for it all the days of his life. Then what malapert boldness 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 judah served at the Altar. Let every man abide in that calling wherein God hath set him. Let us serve in those places which GOD in wisdom 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 be idle: we 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 publicum: and the Lord himself calls David, his servant, when he was a King. Nebuchadnezar that mighty Monarch was God's servant. Some serve as Counselors to the King for the good of the commonwealth: some serve as judges, some as Lawyers, some as Merchants, Clothiers, Weavers, Husbandmen, etc. 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 ear another way: the hand another way, and the foot 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 own comfort in the meanest calling that is: and let us all so serve him in our several places in this world, that we may reign with him in the world to come.  
The Apostle doth not say, whereof no man ruled at the Altar. It cannot be denied, but that Ministers in some sort are rulers of the people: 
Acts 23.5. Hebr. 13.17.  obey them that have the oversight of you in the Lord: yet our office must not puff us up with pride; we must remember it is a service, yea a painful and an honourable service. He that desireth the office of a Bishop, desireth a worthy work, on us rather than honos, prodesse rather than praesse, 2 Cor. 4.5. Ourselves your servants for CHRIST 's sake. Yet it is not a base service, as some imagine, and in reproach they will say of a Minister, he serves at such a town. We 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 man's house: we dispense to you the food of life. Therefore as all the household honours the steward: so ought all the parish to honour the Minister.   

VERSE 14.  
TO put it out of all doubt, he showeth to what Tribe this Priest appertaineth: he proves it by the common voice and testimony of all: it is a clear case, all confess it.  
Of whom it is said; the Lord said to my Lord, sit thou on my right hand, etc.  
As the Sun dispelling the clouds and darkness of the night, riseth in the morning and scattereth his beams over all the world: So the Son of righteousness rose, dispelling the foggy mists of the ceremonial law, and spreading the light of the Gospel over all the world.  
judah: both on his supposed father's side, Luk. 2.4. and on his mother's side, Luk. 1.27.  
It seems that Christ pertained to the Tribe of Levi too.  
1. Elizabeth was Mary's Cousin: she was Wife to Zacharie, which was of the Tribe of Levi: now they were to marry in their own 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 sons of that name, 2 Sam. 5.14.  
It is manifest, Christ was of the Tribe of judah, the Son of David, concerning which— Moses Gods Scribe and Penman of that, that was deputed to the Priest hood.  
The Tribe is changed: ergo, the Priesthood.  
It pleased CHRIST to come of the Tribe of judah, not for any holiness that was in judah above the rest of the twelve Patriarches. judah himself committed incest with his daughter, though unknown to him; at the least he took her to be an Whore, and lay with her: but our Saviour made choice of this Tribe, of his own gracious goodness.  
Though CHRIST descended of the Tribe of judah, yet all of that Tribe were not said. There are sealed as many thousands of all other Tribes as of that: and of that Tribe, as Kings and others, are noted to be wicked men. Therefore we must not flatter ourselves in any outward prerogatives, as the Papists do. They have a part of the coat, wherein Christ went to be crucified, some of the nails wherewith he was fastened to the Cross: they make pilgrimages to the Sepulchre of Christ, etc. All these are nothing to salvation.  
Though thou couldst derive thy generation from Christ according to the flesh: though thou hadst been one of Christ's brethren, if possible, lain in the same womb, yet that makes thee not the nearer to the kingdom 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 me; then thou shalt be eternally saved.  
Our LORD CHRIST is often honoured in Scripture with this title: it may worthily be ascribed to him. He created us of nothing, preserveth and upholdeth us being created, he bought us with his precious blood, when we were worse than nothing: therefore justly is he our Lord. This we confess in our Creed. And in jesus Christ our Lord, this we profess in our prayers, which end thus, through jesus Christ our Lord. Yet we use him not as our Lord: ye call me Master and Lord, and ye do well; but than ye ought to behave yourselves as dutiful and obedient servants to me. Servants go and come at the commandment of their Lord. I have servants under me, says the Centurion; I say to one, go, and he goeth, do this, and he doth it. Do we deal so with Christ our Lord? he says come not at the Alehouse, there to sit quaffing and swilling till reason be buried in you: yet we will be as drunken as Apes, as we use to speak. Our Lord says, your bodies are mine, they be my members, and the temples of the Holy Ghost; do not prostitute them to Whores and Harlots: yet we will do it. Our Lord says, one thing is necessary: prefer the hearing of my Word before all worldly businesses: yet if there be a Sermon in the Town, and a paltry fair a little from the Town, we will prefer the fair before the Sermon, Christ shall speak to the walls for all us. Our Lord says, use my name reverently in all your talk; yet we will make it as common as a Tennis ball, and swear by God and Christ at every word. Is this to call Christ Lord? Christ hath the name of our Lord, and the Devil hath our service; what a monstrous thing is this? As in word we call Christ Lord, so let our deeds show us to be his servants: we are bought with a price, we are not our own, but jesus Christ's: therefore let us glorify 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 Spiritual manner, is greater than they that are made after an earthly and carnal manner; our Saviour Christ is made after an heavenly and Spiritual manner, they after an earthly and carnal manner; therefore he is greater than they.  
He makes an entrance into it by the clearness and evidency of the case. More abundantly evident: that the levitical Priesthood is gone, and the Priesthood of Christ is come into the room of it.  
If after: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is evident, because he is created after an other manner.  
Before he said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Verse 11. now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Some of the jesuits being notable fishers have found a deep mystery in this pond, the alteration of the word.  
And wherein 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 Abraham's victory: So our Saviour Christ offered his body and blood under the shape of bread and wine in the Supper: for this cause, and for this cause alone, or chiefly and principally he is a Priest after the order of Melchizedec: and in the end having the stream of all the father's running with them, they desire Christ to confound us that strive against it.  
But cannot Christ be a Priest after the similitude of Melchizedec, unless it be in this? Surely then he is not a Priest at all after the similitude of Melchizedec: for Melchizedec offered no bread and wine. The Hebrew is Hotziah, protulit, non obtulit, 
Gen. 14.18.  as their own vulgar Interpreter doth translate it, and the Septuaginta expound it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is a confirmation of Melchizedec's kingdom, not of his Priesthood: as a King, of his Princelike liberality he brought forth out of his store-house plenty of bread and wine, to refresh Abraham and his men after the battle: he brought them forth, not to offer them to God, but to comfort Abraham and his wearied Soldiers withal. Therefore concerning the forged sacrifice of the Mass, 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 shows alone, as the Papists do: therefore in this he cannot be a Priest after the similitude of Melchizedec: for Melchizedec did never any thing like to this.  
But in sundry other respects he 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 prayeth 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 Priesthood there is no end.  
3. As Melchizedec was a Priest, yet not made after the manner of other Priests, but had an extraordinary calling from God: so CHRIST is made a Priest, not after the manner of the levitical Priesthood, but after a more excellent sort, as Melchizedec was.  
4. As Melchizedec was a King and a Priest too: So was our SAVIOUR CHRIST: in these senses He is a Priest after the similitude of Melchizedec, not in that sense which the Papists imagine.  
The man of GOD, and dispenser of the Word that is appointed to teach the people, whether he doth it by word of mouth or writing, must make things clear and evident unto them. It was evident by that which he said in the former Verse; that the Priesthood is changed, because the tribe consecrated to the Priesthood is changed: yet not contenting himself with that, he makes it a great deal more evident in these Verses. A mystery of Religion cannot be too evident to the people: A Preacher must be as plain as possible he can, as plain as a pikestaff, as we use to speak.  
Hence it is that Preachers are compared to Nurses: a Nurse though she have a fine, flowing and eloquent tongue, yet she will speak plainly to the Child: So must we to those Children whom God hath put to us to nurse, when we deliver the sincere milk of the Word to them. Who hath more learning than God, the fountain of all Wisdom? yet the Scripture which is his Word, is the plainest writing in the world: he is the best Preacher, and draws nearest to God Almighty, that speaks most plainly to the capacity of the people. 
Neh. 8.8.  They in Ezra gave the sense, and made the people to understand it: as for those that affect obscurity, that love to speak in the clouds, that desire rather to be admired for an opinion of learning, then to profit and benefit the people, they can have no comfort of their labour. Heraclitus that was surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is reproved by the rest of the Philosophers. Heretical teachers have been dark: but the true teachers have been perspicuous. St. Hierome had more ado to understand jovinian, then to confute him. Arrius was obscure in setting down his heresy: whereas St. Aug. had rather speak false Latin, to say Ossum for os, than he would not be comprehended by the people. Our Apostle here strives to make the alteration of the Priesthood more and more evident. Indeed the Papists holding it the best policy to keep the people in ignorance, are of purpose obscure in their writings and sayings. The Rheims Testament of late years set forth in English is so dark, such inkhorn terms, so many Latin words unenglished, as that the common people cannot understand it: even as good as Aristotle's physics, that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but as for us, that be sincere Preachers of the Word, which seek God's glory and the profit of the people more than our own credit and estimation; let us labour to make that evident which we speak.   

VERSE 16.  
NOw he showeth how this is more evident, by the manner of creation of this Priest, far different from the creation of Priests in the law.  
Not of the Law of a Carnal Commandment: not after the rite and manner of the ceremonial Law, as Aaron and his Sons were.  
The ceremonial Law is termed the carnal Commandment, because it did consist in carnal and outward observations, that were not to continue long, Hebr. 9.10. Eph. 2.15.  
At the consecration of Aaron and his Sons, very costly and glorious apparel was provided, which were put on their backs: an Ephod, a breast plate, a mitre, Exod. 28.1. two Rams and a young Calf without blemish, Exod. 29. were offered up to God for them, and a box of holy oil was poured on their heads. CHRIST being a Priest after the order of Melchizedec, had no such outward solemnity, but was anointed with the oil of the spirit above his fellows, and clothed with the white robe of unspotted innocency, that was to be found in no Priest in the time of the law: therefore his Priesthood is more excellent than theirs.  
But after the power of an endless life, that is, after that powerful manner which it pleased God to show in the Gospel, that bringeth with it an endless life.  
If he had made a direct opposition, it should have been thus, but after the Law of the Spiritual Commandment: yet he speaketh more emphatically. Instead of Law he uses the word power, because both our Saviour Christ and the Gospel is the power of God to salvation, Ro. 1. Instead of (Commandment) he uses the word (life) describing the Gospel by the effect thereof: because it is a living word, and brings men to life everlasting.  
Instead of (Carnal) he says (endless.) Carnal things have end, wherein the levitical Priesthood stood: but the Gospel entreateth of endless joys in heaven, which we have by it.  
The law was carnal, and had an end: but the Gospel is spiritual, and giveth an endless 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 Solomon, as beautiful as Absalon, though thou farest deliciously every day, and art clothed in fine linen and purple, though thou couldst live almost a thousand years, as Methusalem did, and thy head, if possible, not ache all the while; yet thy life must have an end: therefore let us all thirst after the endless life, the which, for so much as the Gospel bringeth with it, let it be reverently and greedily embraced by us all: let us come to Church with all cheerfulness, hear prayers and Sermons with all diligence, practise that which we hear with all conscience, that when this short life, which is but a span long shall be ended, we may have an endless life in all joy and happiness in the world to come.  
CHRIST was created after a more glorious manner than the Priests of the Law: therefore his Priesthood 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 Priesthood are everlasting: his sacrifice 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 Cross: he was but once offered, and that by himself: no mortal man can offer Christ; yet the fruit and efficacy of his sacrifice is perpetual: which is the taking away of all the sins of all the faithful in the world.  
As for his intercession, the Scripture is clear in that, Rom. 8.34. still he maketh intercession in heaven for us: therefore he 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 Temple of heaven; so he will one day assume us to himself, and we shall live there for ever with him.   

VERSE 18.  
2. HE proves that Christ was created after a more glorious manner then the Priests of the Law, by the qualities of these two: the one is temporal, the other perpetual.  
There is an abrogation, a putting out of place: it is put out of the Saddle.  
Of the Commandment, that is, of the ceremonial law, that went before, after the which they were made Priests: that commandment is abolished, it is no longer of any force.  
Here the Jesuits again show themselves very acute: their wit mounteth above the Moon.  
The old Mandate is gone: and the new Mandate is come in the room thereof. The old Mandate is the levitical Priesthood, with the sacrifices thereof: the new Mandate is the Gospel, with the sacrifice thereof, which is the Mass. The old Mandate is disannulled: and the new Mandate of the Mass is instituted instead thereof, whereof Maundy Thursday hath his name, quasi, Mandate Thursday; because then the old Mandate of the Paschall Lamb was abolished, and the new Mandate of the sacrifice of the Mass was ordained in the Supper.  
It was once called Sheare-Thursday: because the Priests did shear their hair and shave their Crowns on that day: afterwards it had the name of Maundy Thursday, in our English tongue, not of the Latin word mandatum, (that is far fetched) but rather of the English word, Maund or basket, because the people brought their provision for feasting on that day in Mands or baskets.  
Or if they will needs derive it from the Latin, it may be called Mandy Thursday of Mando, because CHRIST did eat both the Passeover and the Supper with his Disciples on that day. But as for this new Etymology 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 think the jesuits make this note, rather to show their wit than their Divinity.  
The abrogation of the levitical law and Priesthood standeth on good ground: it was weak and unprofitable; therefore no reason it should continue.  
It had no strength to purify the soul, to make clean the conscience, to carry men into the kingdom of heaven, to purge them from sin, to make them righteous before God: it was weak and unprofitable for these things: therefore worthy to be abolished, 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 weak and unprofitable to work our redemption: it was strong and profitable ad figurandum, but not ad praestandum: it could not perform that which was signified by it.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: because of its own weakness: 
Gal. 4 9  The moral law was weak in regard of us, Rom. 8.3. but the ceremonial law was weak in itself: men might do that which was enjoined by it; but the doing of it could not justify and sanctify them.  
The Law was before the Gospel, yet the Gospel is more worthy than it: darkness 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. john Baptist went before Christ: yet he was Christ's shoe: the Sword-bearer goes before the Mayor; yet he is not greater than the Mayor. All things are not to be esteemed by their precedency and priority in the world: there cometh one after me, said john, yet in honour and dignity he is before me: So the Gospel cometh after the Law, yet it is more excellent than the Law.  
If the comparison be made between God and creatures, than this is a firm Axiom: 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 eternal essence of the Father before all creatures, therefore to be preferred before them all. But if that comparison be between creatures, than that Axiom is of no force.  
A thing may be said to be unprofitable,  
1. Simply, then comparatively: Simply and in itself sin is unprofitable, whereupon it is called the unfruitful works of darkness: there is no fruit, no commodity in them. Swearing is an unprofitable thing, Adultery is an unprofitable thing, it pulleth God's vengeance on men, Whoremongers and Adulterers God will judge. Lying is an unprofitable thing: men may gain by it: but what advantageth it a man to win the whole world and lose his own soul? these are unprofitable simply in themselves.  
But the ceremonial Law is unprofitable in respect of the Gospel: that could only shadow out heavenly things: but it could not give us heavenly things. The washings that were in the law could signify our washing in the blood of Christ, but they could not purge us from sin, as the blood of Christ doth: the sacrificing of Sheep, Oxen, Rams, could tell them there was a Lamb to come that should be offered on the Altar of the Cross for the sins of the world, but they could not take away sin: in this respect the law was weak and unprofitable.  
On the contrary side, the Gospel is a strong and profitable thing: profitable to illuminate us in the mystery of our redemption; to justify us, and clothe us with the righteousness of Christ, that we may appear unblameable in the sight of God; to sanctify us and make us new Creatures in Christ jesus; to assure us of the remission of all our sins, and to carry us up into the kingdom of heaven. Godliness is profitable for all things, says Paul: So the Gospel is profitable for all things: It is profitable for the things of this world: GOD blessed the house of Obed Edom where the Ark was: and God blesseth those Towns and Cities where the Gospel is sincerely and truly practised: but especially it is profitable to bring us to the joys of heaven in the world to come.  
An argument from profit is very forcible. This was Hamans' cozenage. It is not for the King's profit to suffer them; and it prevailed much. Nothing so profitable as the Gospel; therefore let us all be greedy of it. Why are men so desirous of Sheep? because they are profitable creatures: Why do men give so much money for an office? because it is profitable, and bringeth great gains with it: Why do men strive to make their Sons Lawyers? because the Lawyers go away with all the profit. The Gospel 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 Gospel with both arms. When the Merchant heard of a Pearl that surpassed all others, he sold all and bought it: the Gospel is the Pearl of Pearls, above thousands of gold and silver: therefore let us redeem it, though it be with the loss of all our worldly goods: the Gospel 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 disannulled, because of the weakness and unprofitableness thereof: whereby we may gather, that all weak and unprofitable things, that are not available to the kingdom of heaven, shall be abolished: such is the wit, the wisdom, 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 ourselves are weak and unprofitable touching spiritual and heavenly matters: when we have done all that we can, we must say, we are unprofitable servants.  
We are all weak and unprofitable for heavenly matters: therefore we ourselves also must be abolished, and Christ jesus must be all and in all.   

VERSE 19  
THe weakness and unprofitableness of the ceremonial law is proved by the inability thereof.  
Nothing, that is, no man, joh. 6.37. the neuter gender is fittest ad universitatem designandam. Theophyl.  
This is illustrated by the contrary effect in the Gospel.  
Some refer both branches to the Law: but was an introduction of a better hope; as Porphyrius Isagoge to Aristotle's predicaments: as the Apostle says, the Law was our Schoolmaster to bring us to Christ, Gal. 3.24.  
But, 1. It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: not an induction, but a superinduction: that is, the Gospel superinduced upon the abrogation of the law.  
2. Then he would have said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to a better hope, not of a better hope.  
It is rather to be referred to the Gospel opposed to the Law, and the verb in the Text to be repeated, not a new verb supplied out of the Text: but the Gospel bringing in a better hope maketh perfect, through JESUS CHRIST the author and object of the Gospel.  
We could not hope for salvation by the ceremonial Law: but we may be bold to hope for it by the Gospel.  
By the introduction of which hope we draw near to God. The people in the time of the ceremonial law, stood without, when the Priest was offering within, as Luk. 1.10. and at the delivery of the moral law, they might not come near the mount, where God was: but in regard of the good news, that the Gospel bringeth, our reconciliation being made by Christ, we may boldly come near, 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 near to God in heaven.  
The Tabernacle, Temple, the purifications and washings, the observation of new Moons and Sabbaths, the oblation of Rams, Sheep, 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 contrary side, the bringing in of a better hope by jesus Christ, the Author and subject of the Gospel, 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 fond collect from hence, that they had hope only of temporal things, we of eternal; that is crooked and broken Divinity. The fathers did eat of the same spiritual meat, and drank of the same spiritual drink that we do. Abraham saw the day of Christ, and was glad, as we be: they had the same hope of everlasting happiness by jesus Christ, that we have: here is the only difference; they had that hope by faith in the promised Messiah, not by the observation of the Law. The opposition is here made, not between the persons that lived in the time of the Law, and those that live in the time of the Gospel; but between the Law and Christ: or, between the Law and the Gospel.  
The Law could not put us in good hope of everlasting happiness, or the favour of God; but the Gospel 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 run away from God, as Adam did, when he had sinned: but by grace in jesus Christ, being justified by faith in him, we have peace with God, and a comfortable access to his Majesty. Ahasuerus held out his golden Sceptre to Hester, and she drew near to him: So God being reconciled to us by CHRIST holdeth forth the golden Sceptre of his favour to us, and we draw near to him. What a prerogative is this, that we may draw near to the high and mighty God, which in himself is a consuming fire? We think it a great favour to draw near to an earthly King, to kiss his hand, to speak our mind freely to him: that noble man is greatly honoured that can in such sort draw near to the King. We have all free access by jesus Christ to the King of Kings, we may boldly draw near to him, and prefer our supplications to him: we need not stand aloof off, and go to God by the Virgin Mary and the Saints triumphing in heaven; by the Meditation of Christ alone we may draw near to God Himself, and say Our father, as Christ●eacheth ●eacheth us: he beareth such a love to us as that Christ Himself protesteth in the Gospel; I say not that I will pray to the Father for you, 
joh. 16.27.  the Father Himself loveth you. Therefore let us with a Christian confidence draw near to him. This may be an unspeakable comfort to us in all calamities, in sickness, in poverty; when we have crosses in our souls, in bodies, goods or name, when any thing grieveth us, let us draw near to our heavenly father, and pour forth our griefs into his bosom: he tenders us as the Apple of his own eye, and will not deny us any thing that is good.  
2. As we draw near to him in all our troubles by hearty prayer in this life; so by Christ our blessed Saviour we shall draw near to him in his own kingdom in the life to come, where we shall eat 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 be thankful to God for it, let us love the Lord jesus Christ by whom we draw near to God: let the love of Christ constrain us to forsake our sins, which banished us out of God's kingdom: let us glorify Christ by whom we have this access to God in this present world, that we may be partakers of his eternal glory in the world to come.   

VERSE 20.  
THe third argument is taken from the manner of the institution of both Priesthoods. 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 consecration of our high-Priest; so did he not at the consecration of Aaron 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 eternal God, which is truth itself, in whom there is not a shadow of turning, is sufficient to procure credit and authority to that which he speaketh. By the word of a King, as we use to say: nothing can be more sure. Shall not then the word of the King of Kings be believed? but when an oath is annexed to it, we ought the rather to be confirmed in it.  
Now there be three principal things which God sweareth in Scripture.  
The first, is the eternity and perpetuity of Christ's Priesthood: he hath not only said, but sworn, thou art a Priest for ever— Which is a singular comfort to us all: we may be bold to believe God's oath. Our Priest that makes intercession for us, lives for ever.  
The second thing, is the destruction of the wicked, of stubborn and disobedient persons, that by God's voice in the Ministry of the word will not be reclaimed from their sins. I have sworn in my wrath, that such shall never enter into my rest. God swore that none of those that came out of Egypt, save Caleb and joshua should enter into the land of Canaan. It came so to pass, all their Carhasses fell in the wilderness. God hath sworn, that such as have the Trumpet of the word continually sounding in their ears, and yet will lie snorting in their sins, shall perish eternally. Therefore let us tremble at it and believe it.  
The third thing that God hath sworn unto in the Scripture is the salvation of the faithful, 
Hebr. 6.18.  that by two immutable things in which it was impossible for God to lie, we 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 fruitful in all good works, as Dorcas was? and canst say with Saint Paul, I live; yet not I, but CHRIST in me, etc. GOD hath sworn that thou shalt be saved: therefore doubt not of it. Though the Devil walk about as a roaring Lion seeking to devour us: though he labour to win now us as Wheat, though through the corruption of our nature we fall into many sins, as the holiest 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 God's Word and oath for it: therefore undoubtedly we shall be saved. Howsoever we be here tossed in the Waves of this miserable world, yet at length we shall arrive at the haven of eternal rest. Shall God swear a thing, and not perform that which he hath sworn?   

VERSE 21.  
WE never read of an oath, when the Priests under the Law were set apart to the Priesthood.  
On the other side this our high Priest was made with an oath.  
Where, 1. The substance of the oath: 2. The immutability of it.  
There is a compound verb in the Greek: not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the swearing of an oath: which is more emphatical then to say simply, with an oath. God did swear an oath when he appointed him to be high-Priest.  
By him, that is God the father, that said to him.  
He introduceth the words of the Psalm, tu. It is put discretive, 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 he hath sworn in this oath is immutable.  
Object. Gen. 6.6. 1 Sam. 15.11.  
Sol: It is a figurative speech: for properly to speak, God cannot repent, Num. 23.19. Men repent of a thing, either for want of knowledge and foresight into the thing, or by reason of the mutability and inconstancy of their affections: neither of these are incident to God: he knows all things before they come to pass; so do not we: therefore we repent and say, if I had known this, I would never have done it. GOD knows all things aforehand: therefore he cannot repent.  
2. We repent because we are mutable, like the Weathercock, and like little Children, that are won with an Apple, and lost with a Nutt, that makes us repent of many things. Every new Tale carries us away. It is not so with GOD: he yesterday and to day the same for ever: therefore he cannot repent. When he is said in Scripture to repent, it is spoken for our capacity▪ for the which cause the Scripture brings him in angry and chiding as men are wont to do: and yet no anger in GOD: as we if we have entertained a man into our service and he proves not according to our mind, than we repent that ever we took him into our service: so the Scripture applying Gods doings to our capacity introduces God repenting. Man that was created after mine own image is become brutish in his manners, more disobedient to me 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 reputes not: man changes, but he is the same still.  
Men may repent, being lighter than vanity itself, movable and variable, weathercockes, reeds turned about with every mind. We may be of one mind 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, crucify him, we 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 goodness that they have done. David upon a flattering tale repent of the favour he showed to Mephibosheth, and gave away his lands to Zibah. Often times an honest man of the Parish, a true dealing man, a pitiful and merciful man, that for a world would not any way offer the least wrong to any, by the ungodly persuasion of some politic 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 reputes of his love. 
Rom. 11.29.  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 he never takes away faith, and his sanctifying spirit from the faithful. As God here swore, and would not repent; so God hath sworn to bring us to the kingdom of heaven, and he will never repent of it: therefore let us rest confident in God's Word and oath, there is no repentance in God.   

VERSE 22.  
Upon the former premises followeth the conclusion.  
In as much as he was made with an oath, they without an oath; by so much, etc.  
He 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 Testaments.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in manibus. At the making of covenants pledges were put in hand, and sureties were provided which did undertake for the performance of the things covenanted: even so in the covenant made between God and us, our Saviour CHRIST is the surety, that undertakes for both parts: on the behalf of God the Father, he doth undertake to satisfy his wrath; for us on our behalf, he doth undertake to reconcile us to God and to make him our friend.  
A singular comfort to us. We have sinned; we are indebted to God many thousands sins, and because we cannot satisfy for them, we must go to the prison of Hell: then CHRIST steps forth saying, nay, I will be their surety, I will pay the debt for them: therefore they shall not go to hell: unspeakable comfort! o loving surety! he pays the debt with no less price than his own blood.  
How are we beholden to this surety? All the Priests in the time of the law could not do 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 divers circumstances: the substance of both is one, which is Christ jesus.  
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 Testament than the Old.  
2. The Old Testament was dark and obscure; this is plain and perspicuous: that did darkly speak of Christ; this plainly.  
This hath fewer, more lively and easy Sacraments.  
That was temporal, and therefore not ratified with an oath: this is eternal and lasteth for ever. For the which cause it was confirmed with an oath: So was not that.  
5. The Mediator 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 swear: as Hebr. 3.11.6, 17. here he swears that CHRIST is a Priest for ever: therefore we are not to call into question the eternity of his Priesthood.  
The Pope and his skambling would feign wind themselves into the society of this Priesthood. 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 do not the Pope and his Clergy, therefore it makes nothing for them.  
We in the time of the Gospel 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 we should be better than they. A King deals better with such a man then with many thousands of his subjects; therefore he should be more dutiful 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 religious, more careful to serve him, than they were. Yet it is to be feared we are worse than they. Drunkenness, abominable swearing, covetousness, loathing of the sweet and heavenly Manna of the Word of God, hardhearted dealing one with another, all kind of vices flow with a more full stream among us, then among them. Having all things better, we ourselves should be better: yet we are worse, and therefore have the more fearful account to make at the latter day.   

VERSE 23.  
THe fourth argument is taken from a divers quality of both Priesthoods. The Priesthood which is everlasting and abideth for ever, is more excellent than that which is momentany, and continueth but for a time. Christ's Priesthood is eternal; the levitical Priesthood lasted but for a time: ergo.  
This Argument hath two branches: the comparison between them, 23.24, and an effect, 25. the comparison is in the number, and continuance.  
That the Priesthood of the Levites was temporary is evinced by the relatives. If the Priests continued but a time, than the Priesthood: 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 be many of them, one to supply the room of the other.  
There were not only many inferior Priests, but many high Priests: not at one and the same time, but successively. After Aaron came Eleazar: after him Phinees, etc. 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 go no further: and all Kings, Priests, Lawyers, Physicians must obey him.  
A paucity is a greater argument of perfection, than a multitude.  
The kingdom is better governed that hath one King, then that which hath many: that house is better ruled that hath one Master, than many: the world is better with one Sun, then if there were many: the Phoenix is the most famous of all birds, because there is but one of them at a time. God being but one is far more glorious than man being many. So is it between the Priests of the Law and CHRIST: they were many; but CHRIST is but one, which remaineth always: therefore his Priesthood is more excellent 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 sudden arrested by a Sergeant and commanded to stay: so as we are walking in our race in the world, comes death as the LORDS Sergeant and bids us stay: here yield up thy life, I will not suffer thee to tarry any longer. Adam was the ancientest man that ever was, the first that breathed on the earth: yet he was not suffered to endure by reason of death. Methusalem was the longest lived man that ever was, he lived almost a thousand years, yet died. Samson a mighty strong man, with the jawbone of an Ass he slew a thousand Philistines, he carried away the great Gates of the City on his Shoulders: yet he was arrested by death. Saul a goodly tall man, higher than any of the people; Absalon a fair beautiful man, not a blemish in him from the Crown of his head to the sole of his foot. Solomon the wisest man that ever was. Saint Paul a learned man, he spoke with tongues more than they all, a profound divine, taken up into the third heaven, a painful and powerful 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 poor, learned and unlearned, none of us all can be 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 down. King's are not suffered to endure by reason of death: there is a succession of Kings as well as of other men, Dukes, Earls, Lords, Knights, Gentlemen are not suffered— rich Merchants, Lawyers, Divines, Physicians are not suffered to continue by reason of death. The Physician that hath saved the life of many, in the end surrenders his life into Death's hands: none of us can endure here long by reason of death. The Priests of the Law died, and the Ministers of the Gospel must dye: none but CHRIST endures for ever: therefore seeing Death will not suffer us long to tarry here, let us so live the little and uncertain time we have in this world, that we may live eternally with Christ our everlasting Priest and Saviour in the world to come.   

VERSE 24.  
HEre in the Priesthood of Christ there is but one Priest: and why? because he is not mortal and taken away by Death, as they were; but immortal and endureth for ever.  
Indeed in respect of his humanity he died: but he continued not long in that death, not past three days and three nights. After he rose again, 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 again for ever in their bodies till the day of judgement. And our Saviour Christ in respect of his deity endureth for ever continually: and therefore he hath an everlasting Priesthood, intransibile, which passeth not by succession from one to another, as the levitical Priesthood did, but continueth for ever in the person of one man. Chrysost. expounds it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he hath not a succeeding Priesthood.  
In the time of the Law there were many sacrificing Priests: but now in the time of the Gospel, there is but one sacrificing Priest, and that is our SAVIOUR CHRIST, which offered one sacrifice once for the sins of the world. This cut●eth off the whole rabble of the massemonging Priests. Indeed spiritually we are all Priests, Apoc. 1.6. to offer spiritual sacrifices to God: but there is no Priest to offer an external sacrifice for sin, but Christ. The Jesuits chafe at us for this collection, yet it is firm.   

VERSE 25.  
THe eternity of Christ's Priesthood 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 he hath his name jesus, 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 do it.   
For the manner: wholly, omnino: leaving no part of our salvation to be accomplished by others, Acts 4. Verse 12. he needs not the help of the Virgin Mary, of Thomas, etc. he can save us wholly of himself.  
They, that are saved, are such as come to God by him: not by the Virgin, by any Saints or Angel 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 intercession for us: yet the HOLY GHOST is not our Mediator: he doth not in our nature pray for us as Christ doth, but he teacheth us to pray: he doth not in his own person make intercession with sighs and groans: for the Holy Ghost cannot sigh and groan, but he stirs up to it.  
The Papists say that Christ is intercessor immediatus: but the Saints be mediatores mediate. But we must go to God by Christ alone: there is one Mediator and no other. As there is but one God: So but one Mediator.  
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, says St. Ambrose, thou must make a friend with some about him: but ad deum non opus est suffr●g●tore, sed ment devota. Christ is our eye, by whom we see the Father: our mouth whereby we speak to the Father. Non● loves us so dearly as Christ, none is in greater favour with the Father than the only Son that lieth in his bosom: 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 he was on the earth: either by bowing of the knee, by falling down on his face by praying with sighs and groans, as he did at the death of Lazarus; or with strong cries and tears, as he did in the Garden; being glorified in heaven he doth it not after such a carnal manner: but Christ is said now to make intercession for us two kind of ways.  
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 pity and compassion on us. We have not a high-Priest which cannot be touched with our infirmities, but a merciful high Priest; that was tempted as we are, and can succour us in our temptations.  
2. He maketh intercession for us, by presenting himself 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. Vnigenito filio Deum pro homine interpellare est apud coaeternum Patrem seipsum hominem demonstrare.  
The consideration of Christ's perpetual intercession in heaven for us may be a singular comfort to all Christians. We count him happy, that hath a friend in the Court: then how happy are we that have such a friend as Christ in the Court of heaven? If the King's Son make a request and that earnestly to the King for us, shall we not be in great hope to speed? Christ jesus the Son of God makes request to God for us, and shall we not assure ourselves, that whatsoever we ask in his name according to his will, he heareth us? In sickness, poverty, disgrace, in the assaults and temptations of Satan, yea, in death itself. Let us fly to this our Intercessor in heaven. Say on my mother, said Solomon to Bathshebah, I will not say thee nay: so says God the Father to Christ, say on my Son, make intercession for thy members: I will not say thee nay. Blessed are we that have such an Intercessor: only let us not grieve him with our sins, let us glorify 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 everlasting joy and comfort of us all.   

VERSE 26.  
HItherto the Priesthood of our Saviour hath been advanced above the levitical Priesthood by four strong and infallible arguments.  
Now there remaineth an high and magnificent description of the Priest himself.  
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 Highpriest. 2. His Ministry.  
Became. Not as if we were worthy of him: as we say, the best Preacher in England becomes the King. It is better translated, as Stephen doth, conveniebat nobis, was requisite and convenient for us: it behoved us to have such an Highpriest. Our redemption could not have been accomplished without such a one.  
What manner of one?  
1. Holy, in himself and in his own nature: not only in respect of his deity, but of his humanity also, Luk. 1.35. Act. 2.27. The Devils acknowledge this; we know who thou art, that holy one of God. Dan. 9.24. Chodesh, Chodashim. Some Priests, Prophets and others have been holy men, but none so holy as Christ: not a spot or blemish of unholiness 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 harm, but all good to all: not circumventing any by fraud or deceit, nor offering open wrong and injury to any.  
In regard whereof he is compared to a sheep, which of all creatures is most harmless, nay profitable for his flesh and wool too: So was Christ: so far from doing any harm, that he did good to his very enemies: a simple man, no craft in him.  
3. As he was harmless himself, so he took no harm from nothing: 1. Actively. 2. Passively.  
1. Undefiled 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 execution of their office: all that while they might not keep company with their Wives, they were to abstain from wine, not to touch a dead body, or any unclean thing. Christ was more undefiled than any of them all: they might keep their bodies from being outwardly defiled, yet they were stained with sin in soul and body too; Christ had no defilement any kind of way.  
2. He was undefiled of any person.  
He conversed with sinners for the reclaiming of them, as the Physician keeps company with sick persons for the curing of them: but he neither gave allowance to their sins, nor received any contagion from them.  
Then his ministry 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 executes the office of an high-Priest for us in the highest heavens, where he makes continual 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 be unholy? Is the husband pure, and shall the wife be an impure strumpet? Nay we must labour in some acceptable measure to express the holiness, that is in him: whereupon he saith, be ye holy as I am holy. Indeed we cannot be so holy as he is, and as certain Heretics dreamt, that were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pure and holy men: yet let us strive in some sort to attain to that holiness which is in him. Thou canst not be so rich as such a man is: wilt thou therefore labour for no riches at all? A Scholar cannot write so well as his sample, shall he not therefore endeavour to come as near his sample as he can? So we cannot attain that holiness that is in CHRIST, shall we therefore not imitate it? Yes, we must be an holy nation, a royal Priesthood, a people zealous of good works. Learn of me, said CHRIST, for I am humble and meek: So learn to be holy as he is holy. As the oil poured on Aaron's head stayed not there, but ran down to his beard, yea to the very skirts of his clothing: So the heavenly oil of holiness poured on Christ our high-Priest must be conveyed to all, yea to the lowest, that be in the Church.  
Thou art none of Christ's if thou be'st not holy, as he is. But alas, for the most part, we are unholy, yea even we that profess ourselves to be the members of Christ. A great number, that would seem to belong to Christ, that have Christ and his Gospel in their mouths, but are impure, unholy & profane in their lives: beastly drunkards that stink of drink wheresoever they become: filthy adulterers, like fed horses, neighing after their neighbour's wives: covetous misers. mere muck worms, 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 Devils in our conversations: 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; 
Hebr. 12.14. Apoc. 21.2.  so let us endeavour to be in some poor measure, else we shall never set foot into the kingdom of heaven. It is called the holy jerusalem: no dogs, enchanters, Whoremongers, unclean persons, that be 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 holiness, we may be partakers of his glory in the life to come.  
Christ was a simple man: all the treasures of wisdom were hid in him: he was wiser than Solomon, than any politic Achitophel, than any Matchiavel whatsoever: yet a simple man. He would not employ his wits and wisdom about such things as might be hurtful to any. So jacob was a plain man, and Nathaneel a true Israelite, in whom there was no guile. Such must all Christians be: though GOD have given them never so sharp a wit, so reaching a head, never so great wisdom, experience and learning; yet they must not use it to the hurt of any, but to the good of all, so near as they can. We must be harmless as Christ: wise as Serpents; yet as innocent as Doves. Yet a number there be that have the Serpentine wisdom, and want the Dovelike simplicity: they think they cannot be wise men unless they be crafty and hurtful men: they are more like the Devil than Christ: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Devil hath a plaguy wit, a subtle pate of his own: but he never doth any good with it, but all the mischief he can: so do those that are the Devil's brood; they have wit and wisdom enough: the children of this world are wiser, etc. but what good do they with it? Nay, what hurt? how dangerous be they in a town or a Country? we must so live, that we be harmless as Christ was.  
Yet a pitiful thing it is! we are altogether set upon hurt: we are harmful and not harmless persons, as CHRIST was. There be two kinds of harmful men in the Church, covered with the Cloak of Christianity: the one open, the other close and secret; and yet not so close, but that God can disclose them, and make their treacheries known to all the world: the one are Foxes, the other are Wolves: the one Serpents, the other Bears and Lions. Some there be that blush not to offer open harm and violence to their neighbours. Such a one as jesabel was, that slew Naboth, and took away his Vineyard: all the world might see the injury.  
Such are they that grind the faces of the poor, 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 Owls dare appear in the glorious Sun shine of the Gospel. Now, men are waxen not more religious, but more cunning: they will be no hurtful persons, they do no harm to any: not openly perhaps, yet secretly: not above hand, but under hand. As he said, I will kill Ishmael, 
jer. 40.15.  and no man shall see it. We will undermine the Preacher, supplant our neighbours, do hurt and mischief in a town, and no man shall see it. These are worse than the other: those dogs are worst that will bite before they bark: and the Serpent that lieth in the green grass destroys more than those that be in high ways: a man may espy the one sooner than the other. These are like judas, that would kiss Christ at the same instant when he betrayed him: these will speak fair to a man's face, and yet by secret persuasions, by politic devices, by alienating the affections of others, cut his throat behind his back. A vile generation of Vipers! yet all their plotting, consulting; their devising of mischief is known to him that knows all secrets, who will one day reveal them to their open shame before God and his Angels, unless they repent, fie upon this dealing: let us labour to be harmless as our Saviour Christ is. It is an easy matter to be harmful, if we will sell ourselves to the Devil. Let us strive to do good to all, but harm none, neither openly, nor secretly, by word nor deed, by ourselves not by others. We that be Christians must be good men, as Barnabas was; full of good works, as Dorcus was: but not bad men, hurtful men, full of evil works. Let us all so carry ourselves in the Town and Country, where we dwell, that it may be affirmed of us, we are harmless, as Christ was. Yet as we read of one that was famous for nothing, but for burning Diana's Temple: so some are famous for nothing but for the hurt they have done and do daily: they do not only no good themselves, but dissuade others from doing of good.  
As Christ is undefiled; so must we be. These are they that have not defiled their garments, 
Apo. 3.4, 14.4  that have not defiled themselves with women. Though we live in a filthy and defiled world: yet we must not be 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 we must not be defiled with it: we must be undefiled from covetousness, drunkenness, pride, malice, envy, and other sins that reign amongst us. But alas, we have no care of it: we defile ourselves innumerable kind of ways. A dainty Lady, or Gentlewoman would be loath to file her fingers with a little dirt: we all loath outward defilements, but we give entertainment to sin, which is the greatest pollution of all.  
Nay we are like hogs, that had rather be in fowl water, then in clean, wallowing in the puddle of sin, then bathing ourselves in the bath of virtue.  
As Christ separated Himself from sinners: So must we do: how? we must not shut up ourselves in Cloisters, in Nunneries, and Monasteries, as some did in a blind zeal 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 we be brethren of separation, as the Brownists most unbrotherly name themselves; we must not, Hebr. 10.25. forsake the assembling of ourselves together. We must not separate ourselves from the spouse of Christ, because of some pretended wrinkles in her face: neither must we altogether abandon the society of men, 1 Cor. 5.10. but we must separate ourselves from the pollution of sinners. Though we be in Sodom, as Lot was, yet we 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 we 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 profane town; yet we must separate ourselves from the profaneness that is in the Town.  
This is hard for us to do, though Christ could do it. It is a difficult matter to touch pitch, and not to be defiled with it: to be in a fire, and not to be burnt. Barnabas keeping company with dissemblers, was brought to dissemble with them: 
Gal. 2.13.  and St. Peter that stout champion of Christ, being in the high Priests hall was brought to the denial of Christ. Therefore the best course we can take is to refrain their company, as joseph: if not, but that we fall into it, then to pray to God to separate us from the wickedness 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 heaven, where he appeareth always in the sight of God for us: and let not our affections be here on the earth, but let our conversation be in heaven; let us seek the things that be above, where Christ our high-Priest and Saviour is.   

VERSE 27.  
THe second thing in his Ministry is his sacrifice, which surpasseth the sacrifices of the Priests in the time of the Law: in regard of the time when, of the persons for whom, and the kind 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 daily to be iterated. There was no such necessity for Christ to offer daily: because he had no sin, and by one sacrifice perfected us for ever.  
2. They did offer for their own sins and the people's too; and that every day: and so did not Christ. He had no sin of his own to offer for: and as for the sins of the people, he took them all away by one sacrifice.  
First: for he must be holy himself before he could make the people holy. Aaron sinned grievously in the calf.  
3. For the kind of sacrifice: they offered things without themselves, as Sheep, Goats, Oxen, etc. Christ offered himself: 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. Therefore let us not swell in pride one against another: but fly all to the mercy of God in Christ.  
Therefore let the best Preacher in the world knock on his breast with the poor Publican and say; Oh God be merciful to me a sinner.  
The order is here worthy to be observed: he offered first for his own sins. A Minister in killing of sin must begin with himself. Si vis alios flere, flendum tibi prius: first weep bitterly for thine own sins, as Saint Peter did, and then make the people to weep for their sins. I beat down mine own body, says Saint Paul, lest while I preach to others, myself should be a reprobate. The like method must be practised by all Christians.  
First cast the beam out of thine own eye: let us first repress sin in ourselves. Then in others. As the Priest in the time of the Law first offered for his own sins: so let us all being Priests by jesus Christ, first offer up ourselves too God. We count him a fool that will have more care of his neighbour's Sheep, then of his own: and shall we have more care of our neighbour's soul, then of our own? Let us first begin with ourselves.  
There is but one sacrifice of the New Testament, whereby the daily sacrifice of the mass is quite overthrown. This is a knife to cut the throat of the mass among the Papists: the Priests offer up Christ daily, they do more than needs: there is no necessity of that: for Christ offered up Himself once for all. There be many pregnant places for it in this epistle, as Hebr. 10.11, 12.  
ay, say the Papists, there is but one bloody sacrifice, which was once offered on the Cross, 1 Pet. 3.18. yet there is an unbloudy sacrifice which Christ instituted at his last Supper, where the body and blood of Christ are offered under the similitudes of bread and wine: which is a commemoration and an application of his sacrifice on the cross to us: for Christ said to his Disciples hoc facite, that is Sacrificate, as the Poet says: cum faciam vitula pro frugibus ipse venito: and the Hebrew word (Gnasah) doth often signify sacrificare. After the words of consecration be said; this is my body, that is given for you, i. that is offered to God the Father for you: this is the blood of the New Testament, that is shed for many: it was then shed and poured out for a sacrifice to God.  
ay, but where do they read in any Author, that hoc facite with an accusative case doth signify to sacrifice? The Poet doth not say, facere vitulam.  
2. The Evangelists wrote in Greek, not in Hebrew or Latin.  
He than ordained no propitiatory (that's my meaning) sacrifice, 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. confesseth, and they also say, it is an external thing, and they call it visible sacrificium.  
In this imaginary sacrifice there is no sensible outward thing, that may be discerned by the senses. They say, that the body and blood of Christ are there invisible under the shape of bread and wine: therefore by their own position it is no sacrifice.  
2. They confess it to be an unbloudy sacrifice: and then not propitiatory, for the quick and the dead, as they will have it: for Hebr. 9.22. Without shedding of blood there is no remission of sins. There is no blood shed: therefore no remission of sins: and then a mass not worth a fig: thou canst not have the remission of sins by it: but it is a fantastical dream of their own. Let us magnify the Lord jesus for his own 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 Sheep, or a Goat: not the hair of his head, the paring of his nails, or his little toe, not one of his Disciples, but himself. Oh blessed SAVIOUR that spared not himself for our sakes! So let us give ourselves to him: he, that will be my Disciple, let him deny himself and follow me. We must not only sacrifice our sins for Christ his sake, which we will hardly do: but, if occasion require, offer up ourselves for him: we must say with Paul, my life is not dear to me, etc. I am ready not only to be bound, but to dye at Jerusalem for the name of the Lord jesus.  
But alas we are wanting in love and thankfulness to Christ: he offered himself for us. We will not offer up our pleasures for him. He laid down his own life for us: we will not lay down our sins for him. We will not forgo our lusts, our covetousness, pride, drunkenness for Christ's sake: how then shall we offer up ourselves for him, as he did for us?   

VERSE 28.  
THe reason is taken from the excellency of this our high-Priest: he, that is the Son of God, void of all infirmity, sanctified for ever, is able by one sacrifice to satisfy for the sins of the Church: but Christ is the Son of God, void of all infirmity, sanctified for ever. ergo.  
This is illustrated by a famous antithesis, between the Priests of the Law and him: whereof there be four branches.  
1. The ceremonial Law made men Priests: the Gospel made God a Priest.  
For this our Highpriest, as he was the Son of man, so the Son of God too: and therefore God.  
2. The Law made servants Priests, as Heb. 3.5. The Gospel the Son: which is more honourable than any servant.  
3. The Law made them that had infirmities, namely of sin and corruption: otherwise CHRIST took on him all our natural infirmities.  
4. The Law made those that were mortal, and endured not long by reason of death: the Gospel hath made him that is consecrated for evermore.  
By the word of the oath may be meant the Gospel, as Luk. 1.73. because it was ratified by God's oath. But rather by it is meant the promise made to Christ, which God confirmed in the Psalm with an oath.  
If we respect the substance of the oath, it was from all eternity. CHRIST was ordained an everlasting Priest in the eternal 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 coming after the Law did put the Law out of place, though, Gal. 3.17. because the promise was of greater force and efficacy than the Law: but as the last Will disannulls all the former wills; so the word of the oath coming after the Law, did abrogate the Law, Which is sanctified for evermore, or perfected: and therefore is able perfectly to fulfil the office of an Highpriest.  
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 righteousness was overtaken with wine, and lay uncovered in his Tent. Abraham a Prophet, so the Lord himself termeth him to Abimelech, had his infirmities, when he dissembled, for the saving of his life. David a man after Gods own heart had his gross faults, when he was carried into Adultery and murder, using one as a Cloak to cover the other withal. Saint Peter had his infirmity, when he did judaizare cum judaeis— applied himself to all companies. Saint Paul and St. Barnabas had their infirmities, when they were at an open jar, and public defiance one with another about St. Mark, and departed in a chafe one from another. Show me the garden that hath not one weed in it: and show me the man, either Preacher or other, that hath not some infirmity. Let not us cast off men because of infirmities: much less let us be ready, as some are, to hurl 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 go to heaven for one: for there be the Spirits of just and perfect men. 
Hebr. 12.23.  There is none perfect in this world: we are all full of infirmities▪ the Lord be merciful to us: only Christ jesus our Highpriest is void of infirmities, he is consecrated for evermore, and holds to consecrate all that belong to him. Let us serve this our Highpriest in holiness and righteousness in this life, that we 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 Priesthood of Christ there be two things. 1. His calling to that office: cap. 7. and 8. 2. The execution 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 levitical ministration by four arguments.  
1. From his empire, rule and authority: by reason whereof he Ministereth after a more magnificent manner, than 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 authority.  
Having cast up the account, this is the sum, that ariseth of it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, upon the things spoken this is the chief of all: it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
This is to stir us up to attention. The sums of things are welcome to us. Who is not desirous to have the sum of the Bible? The sum of the Law contained in so many volumes? a sum of Physic? etc. The Orators in the end of their Orations deliver the sum of that which they have spoken: so doth St. Paul here, he delivers to us the total sum of the things which he had spoken before: and it is good for Preachers to draw their matter into a sum.  
We have such a worthy 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 show his magnificence.  
He doth not say, standeth: as a Lord, Earl, Duke may stand by a King bareheaded, but sitteth. Indeed Act. 7.5 6. he is said to be standing on the right hand of God: but then he is seen standing as ready to pull Stephen out of the jaws of his enemies.  
He doth not sit at his footstool, 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 Majesty which excelleth the Majesty of all the Kings in the world: either Majesty is put for Majestical Prince, to whom is due Majesty, jude 25. or, it may be an Hebraisme, the throne of the Majesty, for a majestical throne.  
Not in earth, but in heaven. In the heavens where there be many mansions: and in them he prepareth a place for us. The High-Priests in the time of the Law sat in Moses chair here upon the earth: but our Highpriest sitteth in God's chair in heaven, and thinks it no robbery to be equal with God. In this respect he is not only higher than all the Priests in the Law, but higher than the Angels.  
Here he 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 heaven, Acts 7.55. Love is an excellent virtue, because it is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the whole Law. The Lord's prayer carries away the bell from all prayers, because that is the sum of all the prayers, that can be made by all men in the world. Here we have the sum of this large and famous epistle. Therefore let it be reverently regarded, and diligently marked by us all.  
This may be a singular comfort to us, that we have such a mighty Highpriest, as hath all power in heaven and earth. The High-Priests here on the earth were controlled by Kings and Princes. Solomon deposed Abiathar, and Saul put Abimelech to death: but this our Highpriest is above all the Kings and Princes in the world: they must all cast down their Sceptres at his feet: he can take the breath out of their nostrils, when he pleases. In what an happy ease are we, that have such a LORD protector of the Church? He may suffer us to be tried 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 near 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 Gospel: kiss the Son, lest he be angry, and ye perish from the way. All Papists kiss the Pope's feet, yea Kings, Princes and Emperors. But let us all from the highest to the lowest, in meekness and humility, kiss this our high-Priest that sitteth at the right hand of the throne of the Majesty 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 glorious than they.  
Of the Sanctuary. The Greek is Ambiguous; of the masculine or neuter gender. Some interpret it, Minister of the Saints. So indeed he is: not the Angels alone, but Christ Himself is our Minister. 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 appears in the sight of God for us.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, publicus, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: qui facit opus publicum. So are the Angels, Hebr. 1.14. the Magistrate, Rom. 13.4.  
The third argument: he 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 Sanctuary: 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 he did sacrifice.   
It is an usual 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 Tabernacle: So doth the soul in the body. And as God dwelled in the Tabernacle among the jews: 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 Cross went into heaven: Hebr. 9.11. Hence it is that Christ's body is compared to a Temple, joh. 2.21. to a veil, 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 God's institution, and made by his direction. But it is called the true Tabernacle, as Christ may be called the true David, Solomon, Melchizedec, the true Manna that came from heaven, john 6.32. And as the picture of a man is nothing to the man himself: 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 Sun: that is the true Sun that is in the firmament: so that was but a shadow of this Tabernacle; this is the true Tabernacle.  
2. It is illustrated by the efficient cause. Moses, Aholiab, Bezaleel and other artificers pight that Tabernacle, which were mortal men, though they did it by God's appointment: this Tabernacle was framed immediately by God Himself: the body of our Saviour Christ, was conceived by the Holy Ghost.  

Rom. 15.8.  The name of a Minister is no base name; seeing Christ being now in heaven doth not think scorn 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 opinion of the name and office of the Ministers. Christ is the head Minister, and we inferior Ministers under him: therefore let us be reverently regarded for his sake.  
There by presenting of his own sacred body before the Father, and by the efficacy of his passion he still maketh intercession for us; this is the Ministry which he performeth in this heavenly Sanctuary.  
The Highpriest in the time of the Law went into the Sanctum Sanctorum himself alone, he could carry none of the people with him: but our Highpriest, which is a Minister of the celestial Sanctuary, shall one day take us up into that Sanctuary to himself: he is gone thither to prepare a place for us: at the latter day we shall meet him in the air, and be translated into this Sanctuary with him, and remain with him for ever. Let this be as honey to sweeten sickness, poverty, contempt, and all the crosses of this life: they all shall have an end: and we shall reign with this our Highpriest 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, sin only excepted. Here is the difference: his body was a pure and undefiled tabernacle, not a spot or blemish of sin in it; ours are impure and unclean Tabernacles, infected with the Leprosy and contagion of sin.  
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 means and seed 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 dwelled, before they were seated in the land of Canaan.  
Yet they may have the name of Tabernacles, and so they are called in the Scripture.  
Now Tabernacles were different things from houses: they were of more sleight and slender stuff, soon set up, and soon pulled down: So our bodies are not houses, fair and magnificent buildings, strong towers and stately palaces: they be but brittle Tabernacles, nay houses of clay, whose foundation is in the dust: therefore there is no cause why we should be proud of them. The body of strong Samson, that carried the Gates of the Cities on his shoulders, was but a Tabernacle, that was quickly crushed in pieces: the body of Saul, that was higher than any of the people, was but a Tabernacle: the body of fat Eglon and of great Goliath, were but frail Tabernacles: the body of Absalon that had not a blemish from the crown of the head to the sole of the foot, was but a weak Tabernacle: the body of the fairest Lady and the most comely Gentlewoman on the face of the earth, is but a Tabernacle; up to day, and down to morrow. Therefore let us glorify God with these our Tabernacles in this world, that we may receive them glorious and everlasting in the world to come.   

VERSE 3.  
THat which he spoke obscurely, he now explaineth, showing by an argument à pari, that it was requisite he should have a sacrifice to offer up.  
A Priest and a sacrifice are relatives.  
As they had their sacrifices: So it is necessary our Highpriest should have his sacrifice, which was the Tabernacle of his body.  
The Rhemists collect from hence that Christ, being now in heaven, must needs have an external sacrifice still, and that must be the mass: yet the Holy Ghost doth only reason, that it was needful CHRIST should have a sacrifice, which he offered once on the Cross, and not a sacrifice to offer daily: therefore he useth a verb of the time past, in the first Aorist with the Grecians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
This somewhat is his own self, Hebr. 7.27. in his own body on the tree, 1 Pet. 2.24. he laid down his life for us: and so let us do for him, if we be called thereunto.  
All Priests, high and low, have their sacrifices: we that be Christians, are Priests, Apoc. 1.6. therefore we must have our sacrifices.  
Phil. 4.18. Hebr. 13.16. we must offer up the calves of our lips, the sacrifice of thanksgiving for all his rich and plenteous mercies; offer up the incense of prayer, that may ascend into heaven. We offer the sacrifice of alms and Christian liberality in feeding the hungry, clothing the naked, in showing our kindness to CHRIST his Ambassadors, and we must offer up our bodies as a lively sacrifice to God. If we have no sacrifice, we are no Priests: yet a number of Christians there be that profess themselves to be spiritual Priests, and yet have no spiritual sacrifice to show. These are as Stars without light, clouds without water, and trees without fruit. Every Priest is ordained to offer sacrifices: if we be Priests, let us show our sacrifices.  
Now that it is requisite he should offer the sacrifice of his own body, he showeth by an evident absurdity that must needs ensue, if it were otherwise: and that is a nullity of CHRIST 's Priesthood. Therefore we must needs affirm, that either he is no Priest at all, which is to make God a liar, who hath said, thou art a Priest for ever after the order of Melchizedec: or that he is a different Priest from them, and hath another manner of sacrifice than they had.  
Then he returneth to the other clause in the second Verse, that CHRIST is a Priest in heaven, a Minister of the heavenly Sanctuary. Either he is a Priest in heaven, or in earth: not in earth: which he proves ab absurdo; if he be Priest on earth, than he is no Priest: but ye cannot deny him to be 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 he were a Priest on earth, than he should be a superfluous Priest: for there be Priests enough on the earth, able to offer external 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, Sheep, Goats; therefore if Christ were a Priest on the earth, he were no Priest different from the levitical Priests, or more excellent than they, for they were able to offer up all external sacrifices.  
The earthly Priests and he cannot stand together: so long as they are in force, CHRIST cannot execute his office. Therefore he is a Priest in heaven, not in earth.  
Till they have done, Christ cannot begin: till his sacrifice was offered on the cross, 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.  
Upon that occasion he descendeth to the description of their office: this he doth illustrate by the scope, and end of the Priesthood 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 shadows must vanish when the body is come: and Christ could not perform 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.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perform divine Service, or which serve with great reverence: of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a particle that increaseth the signification in composition, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tremo: much more should we serve in the Gospel, 1 Cor. 2.3.  
To the pattern or sampler: or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being understood, which serve in the pattern. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is subostensio, obscura repraesentatio. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Col. 2.17. which was but a type or shadow of heavenly things. All that was in the ceremonial Law, were types of our Saviour Christ, and of the kingdom of heaven. The Sanctuary a shadow of heaven, the Tabernacle of Christ's body, the High-Priests of Christ: their sacrifices types of his, the brazen Serpent a figure of him: they had the shadow, and we the substance.  
This he proveth by the testimony of God Himself.  
Divinitùs admonitus. Moses did not make it of his own head, but by God's appointment and direction.  
When he was about the making and finishing of the Tabernacle: for it was begun, that it might be finished. Syriac. dum conderet tabernaculum.  
Supply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not in the Hebrew Text: yet it may be derived out of Exodus 25.9.  
The Lord in a vision showed heaven, our Saviour Christ, and all things appertaining to him, to Moses. Now according to that pattern were the Tabernacle and Temple to be framed, that might praefigurate and shadow out those heavenly things to the jews.  
In earthly buildings, the pattern of the house is not so glorious as the house: the pattern is drawn in paper in dark lineaments, but this pattern far exceeded the whole beauty of the ceremonial Law: it might draw a little near to it, but it could not express it to the full.  
The Ministers of the New Testament are more glorious, than the Priests of the Old Testament. In this we agree: we are both servants, the servants of God and of the Church; but here is the difference; they served the pattern, we the thing patterned: they served the shadow; we the truth and substance shadowed by them: they shadowed CHRIST to come to the people; we preach Christ already come. john Baptist was greater than all the Prophets; but we (in a one sense) are greater than john Baptist: the least in the kingdom of heaven is greater than he. In this respect our Ministry should be more highly esteemed of: the which notwithstanding is little regarded by many. The Devil in the maid spoke honourably of Paul and Silas: some of us will speak contemptibly of Christ's Ambassadors. They were the moon light; we are the Sunne-light: we serve to show you the way to heaven plainly and perspicuously: therefore honour our service and Ministry.  
Where had they this pattern? from Moses, and he from GOD.  
Moses might not swerve from his pattern. All things must be squared according to that pattern which God hath left to us in his word.  
The Magistrate must rule the commonwealth according to the pattern that God hath set down in his word. The Governors of the Church must order it according to the pattern, that God hath appointed: the disposers of the Mysteries of God must preach according to the pattern of Christ and his Apostles: not in the enticing words of man's wisdom, but in the plain evidence of the spirit and with power. The father must so govern his Children, the Master his servants, the Husband his Wife, according to the pattern prescribed by God. This pattern of the most wise God must be observed by us all. If we follow the devices of our own brain, and leave this pattern of God Almighty, we justly incur his wrath and displeasure. Vriah the Priest must make the Altar in all points like the fashion that King Ahaz sent from Damascus, 2 Reg. 16.11. A Carpenter and Mason must make the house according to the pattern received from him that is the Author of the house: he must frame the house to the will of him, that sets him on work, and not after his own will. A Sempster must sow according to the Sampler: A Scholar must write according to his Copy. We are angry with a Barber, if he do not trim us as we would have him: and displeased with a Tailor, if he make not the Coat, as we wished him: and must not the high and eternal God be justly incensed against us, if we follow our own pattern and forsake his? therefore let that pattern so near as we can, be 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, etc. In some things peradventure, which like us well, we can be contented to be directed by God's pattern, but in all things we will not. In some things we will be carried by our own will and affection. Herod did many things that john Baptist bade him, he followed the pattern in some things: but he would not do all. Let john preach his heart out, he will keep his sweet sin of incest still. Saul followed God's pattern awhile in his government, but at length he departed from it. As Zachary and Elizabeth walked in all God's Commandments: so we must observe God's pattern in all things: he that keepeth the whole Law, and offendeth in one point, is guilty of all: and if ye break God's pattern but in one thing, especially, wittingly and willingly, he will require it at your hands. A Scholar must not write two or three letters according to his copy, but all: if he make one awry, his Master will be offended with him. Therefore in all things, so far, as it is possible, let us follow the pattern, that God hath set before our eyes, that yielding not a lame and halting, but a full and complete obedience to him, we may have a full weight of eternal glory in the life to come.  
But what and if we have not all things according to this pattern, shall we in a pelting chafe hurl all away? God forbid. If thy garment be not made in all points according to thy mind, wilt thou cast it away, and not rather have that amended, which is defective? If thine house, be not in all respects built as thou desirest, wilt thou pull all down? Though there should be some men in the Church and commonwealth, that draw not so near the celestial pattern, as were to be wished: yet let us not in a rage fling out of hose Churches and commonwealths. Such is the infirmity of man, and the malice and subtlety of the Devil, that no Church in the world can be found, wherein there are not some imperfections coming short of the pattern delivered to us: yet let us not separate ourselves, 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 levitical is taken from the subject whereabout He Ministers: he hath obtained a more excellent ministry.  
He that is a Mediator of a better covenant, is a more excellent Priest: Our Saviour Christ is a Mediator of a more excellent covenant: ergo, he is a more excellent Priest.  
In all covenants there be some, that interpose themselves between the parties for the ratifying of the covenant. The only Mediator between God and us in this New Covenant, is our Saviour and Highpriest, CHRIST JESUS: he undertakes for the Father's part to make satisfaction to him for our sins, though we be not able to do it: and for our comfort and security, to reconcile the Father to us.  
Aaron and the rest of the Priests were mediators in the time of the Law between God and the people: and the Law itself was given by the hand of Moses, as of a Mediator.  
But the only Mediator of this New Testament, or covenant is Christ jesus. Neither the Virgin Mary, nor any of the Apostles and Saints join with him in it: he discharges this office alone.  
Now that he is a Mediator of a better Testament, he proveth by the material cause of a testament or covenant. That testament, which hath the better promises, is the better testament: for a testament or covenant consists of promises. But this testament whereof CHRIST is the mediator, hath better promises: ergo.  
Which was established. He speaks more emphatically: by order of Law: on better promises, which are the pillars for it to lean 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 Gospel? did not God say to Adam, the seed of the woman shall break the Serpent's head? to Abraham, In thy seed shall all nations be blessed? how then are our promises better than theirs, when as Christ and the kingdom of heaven were promised 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 eternal salvation by him. But ours in respect of the manner are better and excel theirs.  
1. Their promises were included within the narrow compass of judea, 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 spirit as we have: yet not in such abundant measure, as they be now poured out in the time of the Gospel.  
4. Their promises were dark and obscure, covered under the veil of many ceremonies, and shadowed out by temporal things: our promises are more clear and evident.  
5. Theirs were at the delivery of the Law with a condition: do this and live. Cursed be he that continueth not in all things, etc. Ours, believe and live.  
6. The Sacraments, whereby the promises were confirmed unto them, were more hard and difficult: the cutting off the foreskin, the preparing of a Lamb for every house: ours are more easy 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 Lamb is come, and hath offered up himself on the Altar of the Cross for us.  
Therefore the promises being better, the covenant is better: and we are to praise God for this Mediator of a better covenant.  
Hath God in mercy vouchsafed us greater promises, and doth he not look, think ye, 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 dutiful to his Father? Our heavenly father hath been more benign and loving to us, then to them in the time of the Law: therefore our gratitude and obedience should exceed theirs: we should excel them in all virtues, and be more careful to keep God's Commandments, than they: yet we are behind them in virtue, and all vices flow with a fuller stream among us. For all the excellent promises that we have, where shall we find a man so strong in faith as Abraham was? So meek and courteous as Moses was? So chaste as joseph was? So zealous as Phinees was? So sincere, and heavenly minded man as David was? So patient and merciful as job, whom the very loins of the poor blessed? When did abominable swearing, contempt of the word, pride, malice, covetousness abound more than at this day? we have more gracious promises than they to allure us to goodness, yet we are worse than they. A fearful thing! Our condemnation will be the greater, if we do not repent. Let us set these promises before our eyes, that they may be as whetstones to sharpen us to all good duties. God hath promised better things to us: therefore we will be better in our lives and conversations than they▪   

VERSE 7.  
THis better and more worthy Testament is illustrated two kind of ways.  
1. By the necessity of it. 2. By the introduction of it. The necessity was a fault or imperfection in the old.  
That there was a fault and imperfection in it, he proveth by the bringing in of another. If there had been no want in the Old Testament, another had not been 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 Author 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 weak in regard of the flesh, Rom. 8.3. a condition of that covenant was, that we should serve God, and obey his Laws: we were not able to do it, 
Hebr. 7.19.  therefore that covenant was weak and could not carry us to heaven: if it could, there should have been no place for another.  
Such, as no complaint could be made any way of it.  
The Old Testament was faulty: there is no fault in the New: because whatsoever is wanting on our part, is abundantly supplied by our SAVIOUR CHRIST, the Mediator 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 room of it blaming the other; he proveth by the words of the Prophet himself: 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, reproving he said to them, that is, reproving the imbecility of the Old Testament, and showing the defects of it, he said to them.  
The days come— namely at Christ's coming in the flesh, and at the revelation of the Gospel.  
I will make: when I will perfect or consummate: whereas it is in the Hebrew (Caratti,) pangam.  
A new covenant. This is more effectual; that was but an imperfect 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 judah. These two houses be now rend one from another: but by this covenant I will unite and conjoin them.  
Some by the house of Israel understand the Gentiles: by the house of judah the jews.  
The New covenant is more sweet and comfortable, than the Old.  
As God promised; so he performed: He is not as man that He should lie; nor as the Son of man, that He should repent. Men say and unsay: they promise mountains, and scant perform molehills: but God will ever be as good as his word: as he promised to make this New Testament; so indeed he did.   

VERSE 9  
THe New Covenant is described two kind of ways.  

1. What it is not.  
2. What it is. It is not like the Old Testament: where there is a threefold dissimilitude between them.   
1. In respect of the Persons: that was made with their fathers in the time of the Law; this shall be made with their posterity in the time of the Gospel.  
2. In respect of the time: that was made at their delivery out of Egypt, when the Law was given by Moses; this at their delivery out of the spiritual Egypt by Christ.  
This was not the same day they came out of Egypt: for the Law was not given till so many days after: but day is put for time.  
That deliverance is amplified by the Author and the manner how.  
The Author was God: the manner was kind, loving and careful: as a father taketh his Child by the hand, lest he should fall, or, miscarry by the way.  
3. By an effect, that ensued on the imbecility of the covenant: it was broken because of the hardness of it.  
In the Hebrew it is, which they broke. St. Paul follows the Septuagint: the sense 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 baptism.  
And I regarded them not: whereupon he was even with them; they cast off Him, and he cast off them.  
The Greek here is much different from the Hebrew: but if the Hebrew words be read with an interrogation, the sense of the Greek agrees well with them. And should I be still as an Husband to them? they have played the Harlot and broken the covenant on their part, and shall I stand to the covenant: shall I be as an Husband to them, when as they are no Wife to me? Nay, I will set them as light as they do 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 eyes. I showed myself to be their Lord and master in punishing them; which is the right of Masters to do.  
Properly to speak, God hath no hand to take us by: but this is spoken metaphorically for our comfort. As if the child be fallen into a ditch, the father in kindness takes him by the hand, and pulls him out: so deals our heavenly father with us, who is far more merciful than earthly parents can be to their Children. The incomprehensible love of God towards us is set forth by divers similitudes in Scripture. Sometimes he is compared to an Eagle, that fluttereth over her birds, and preserveth them from all dangers: sometimes to an Hen, 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. He hath not only committed us to the Angels hands, as Psal. 91. and the Angel took Lot by the hand, and brought him out of Sodom: but he gives us his own hand. If the King should take us by the hand, when we are in any distress; it would greatly cheer us. The King of Kings whose power none can resist, takes us by the hand in all our miseries. Let that be a staff of comfort for us to lean upon. As he took the Israelites by the hand, and lead them out of Egypt: So, though we cannot see it with our bodily eyes, he takes us by the hand in all miseries.  
If men should be in prison for righteousness sake, as joseph was, till the iron entered into his soul; 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 juniper tree, God takes us by the hand of his mercy, by some means or other and helps us out. If we be in banishment, as the Israelites in Babylon, and as many of our Country men were in Queen Mary's days; God takes us by the hand and brings us out. If we be in some terrible and dangerous sickness, as Hezekiah was, even at the point of death; God takes us by the hand, and pulls us out of it. If we be on the Sea ready to be drowned, as the Disciples were; God takes us by the hand and delivers us out of the raging tempest. O singular comfort, that we have such a friend as God Almighty is! He takes us by the hand in all calamities. Let him have our hand and heart too. Let us be careful to please him all the days 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 fair beginnings, were very forward at the first: but they shrunk in the wetting and continued not: Therefore God shook them off. Ye are they that continued with me in my temptations. Be faithful to the end, etc. I will run the way of thy Commandments 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 miss of the gold of eternal life. Remember Lot's Wife: she went out of Sodom, but because she looked back, she was turned into a pillar of Salt. Let us not turn out of the way of God's Commandments, but continue in his covenant: else he will cast us off. Now of ourselves, we have no power to continue, no more than we had to begin. Let us entreat him that hath begun a good work in us, to finish it to the day of Christ.  
Many flatter themselves in God's mercies: o God is merciful; though we sin, he will not punish us: he will wink at our iniquities, therefore we need not be so shy of sin. Though we live in drunkenness, uncleanness, pride, covetousness, yet we may be in the favour of God. Indeed God is of wonderful mercy: he is called the father of mercies in the plural number, not of justices. There is a whole Psalm of his mercy: and so not of his justice. Yet we 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 feet with her tears, he is merciful: but to them that continue in their sins, he will show himself to be just, and pour down the vials of his wrath on them: he cast off the Israelites his own chosen people for their abominable sins: and do 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 continue not in his covenant, he will reject us.   

VERSE 10.  
YE have seen what it is not: now consider what it is; which hath three branches.  
1. A renovation of their hearts to keep his laws, 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 consequently eternal happiness, Verse 12.  
He points out this New Testament, much discrepant from the other; which I will dispose: As we say, I ordain this my last will and Testament in manner following: So this is the Testament which I ordain: the Testament which I testate.  
With the house of Israel: under the which the house of judah is comprehended, that is the whole Church.  
In those days: when Christ the Son of righteousness shall clearly shine in the preaching of the Gospel, saith the LORD, which is not as man that he should repent, nor the Son of man that he should lie.  
I will put my Laws. In the Hebrew it is the singular number; in the Greek, the plural. All my Laws, appertaining to the first and second table, I will leave none of them out.  
Into their mind, the discoursing faculty of the mind: 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 keep it. Hebrew, into the midst of them.  
Not in Tables of stone, as at the first, but in the fleshy tables of their heart. This is the difference between the Law and the Gospel, 2 Cor. 3.3. and 6. God will not only put his Laws into our eyes, ears, tongues, hands, feet. In these parts the wicked may have the Law of God; they may look on the Scriptures, talk of them, hear Sermons, etc. but he will put them into our hearts, and the heart shall set all the members of the body on work. He will write them there; engrave them, that they shall never be razed out: nothing shall blot out that writing.  
Then follows the conditions of the covenant on both parts: as it is in all covenants. On God's behalf; he will be our God, he 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 be 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 unthankful people to him.   

VERSE 11.  
THe second branch of the covenant: there shall be then more plentiful knowledge, than 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 need then: earthly Schoolmasters may be removed, and put up their pipes: we shall all have an heavenly Schoolmaster, which is the Holy Ghost, joh. 6.45. joh. 14.26. 1 joh. 2.27.  
But what? shall not one neighbour instruct an other in the time of the Gospel? yes verily: exhort one another: edify one another in your most holy faith. Priscilla and Aquila taught Apollo's. 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 be poured down in such plentiful measure upon all: the light of the Gospel, that was hidden under dark shadows 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 be superfluous: yet for all that this neighbourlike instruction one of another shall remain still: but there shall not be so great necessity of it, as there was before.  
The affirmative part. If all shall know the Lord, than 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.  
He doth not mean the least in age, for little infants and children are not now capable of the knowledge of God, no more than theirs in the time of the Law: but from the meanest in estate and condition to the highest. Not Scholars 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 be in the Church may learn 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, than the Scriptures shall be unnecessary: we shall all be taught by the Holy Ghost; therefore we need not the dead letter of the Scripture, such a dumb Schoolmaster 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 town, therefore the Scholars taught by him shall need no books. The Scripture is the book, whereby God teacheth us: therefore that still must be turned over by us. Our Saviour sendeth us to the Scriptures, joh. 5.39. Rom. 15.4. 2 Pet. 1.19. 1 Tim. 4.13.  
Object. 3. If all shall know God, then away with Schools of learning and Universities to train up men to the ministry in: yea, away with the ministry itself: what need we any Ministers and Preachers in every town to instruct us in the knowledge of the Lord?  
Sol. Yes: they are Gods mouths, by whom he speaketh to us, by whom he revealeth the knowledge of his Majesty to us. Christ knew there should be plenty of knowledge at his coming, yet he bade his Apostles go and teach all nations. The Lord opened the heart of Lydia, yet it was by Saint Paul's preaching: the Lord catechised the Eunuch; yet it was by Saint Philip: the Lord added three thousand souls to the Church; yet it was by Saint Peter. How can they hear without a Preacher?  
These be the Schoolmasters by whom God teacheth us to the end of the world. The head Master of a School doth not take away the Ushers. Saint Augustine tract 3. in 1. johann. Si unctio docet de omnibus, nos sine causa laboramus? Let us put you all over to the anointing: then they might reply, why dost thou write this Epistle to us? why dost thou teach us? nos extrinsecus admonemus: magister intùs est, qui docet, Matth. 23.8. Nos abusiuè magistri appellamur. Neither doth he send down 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 Schools and Universities to attain to the knowledge of the tongues, and the right interpretation of the Scripture. Paul mentions it as a blessing, that he was brought up at the feet of Gamaleel: he disputed in the School of Tyrannus; but he never wished the School of Tyrannus to be pulled down.  
This doth declare to us the wonderful abundance of knowledge that shall be in the time of the Gospel, above that which was in the time of the Law: yet there be a number of ignorant persons in the lap of the Church, 
Act. 19  like them that knew not whether there was an Holy Ghost or no; They have a confused knowledge of God, but they do not know him so distinctly in CHRIST as they ought to do: they have the more to answer for, that living in so great light, are still overwhelmed with darkness: like to Tantalus, up to the chin in water, and yet dry: like careless and negligent Scholars, that have been long at School and learned nothing: the fault is not in God, who gives them the means, but in themselves that neglect the means.  
2. As we have greater knowledge: so greater obedience is required of us. The servant that knows his masters will and doth it not, shall be beaten with many stripes. We know much and practise little: therefore our condemnation shall be the greater at the latter day.   

VERSE 12.  
THe third branch of the new covenant, is remission of sins. In sense it agreeth with the Hebrew: only the Apostle following the seventy 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 Son CHRIST JESUS, I will be merciful to their unjust and unrighteous dealings, to all the injuries they have offered me.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, faults in manners, when as we swarve from the mark of the Law of God: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in general signifies all transgressions of the Law. He useth many words to signify to us, that all our sins, by what names soever they be called, are forgiven us. In acquittances we use to put in words enough, for the declaration of a full discharge: So doth the Lord, when he acquitteth us of all our sins: whether they be unrighteousness, slips, or violations of the Law, they be all forgiven: he professeth he will remember them no more: he will cast them behind his back, raze them out of the book of his remembrance. If we mind to be revenged of a man, we say, well, I will remember thee, I will one day pay thee home for it: but God will not so much as remember our sins. Oh blessed thing! The just man falls seven times a day: yet GOD will not remember his falls.  

1 Sam. 15.2.  He remembered the sin of Amalek: and of some he says, their sins shall be written with a pen of a diamond, and sealed up in a bag: but he will keep no register of our sins, they shall be quite forgotten.  
He doth not say; because they by their works of penance have made satisfaction to my justice for their sins, therefore I will remit them, I will do it of my sole mercy and goodness: for my own sake, etc.  
Object. Was he not merciful to the sins of the people in the time of the Law?  
Sol. The forgiveness of sins is now more clearly manifested to us. To them it was shadowed out by sacrifices and washings: but now the Lamb is come, offered on the Cross, whose blood purgeth us from all sin.  
This is a comfortable covenant, the heavenly treacle and honey of the soul. Our sins are innumerable: besides our blasphemies, besides the abominable drunkenness, and whoredom that is amongst us, our greedy scraping in the dunghill of the earth, seldom or never lifting up our hearts to heaven, we sin daily in our best actions: we sin in preaching of the Word: for who preaches with such wisdom, sincerity and zeal as he ought to do? we sin in hearing, our minds oftentimes are on woolgathering: our bodies in the Church, our hearts on our Sheep and Oxen: we hear more like judges to censure God's Ambassador, than as Scholars to learn of him: we sin in praying, no sighs, no groans, no fervency in our prayers, no Amen at the end of them: we sin in giving of our alms; we give rather for vain glory, then for God's glory: we sin in our daily talk and conferences one with another, in them we seek the ostentation of our own wit and learning, not the edification one of another. Who can clear himself of pride? we 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 do? we cannot answer him one for a thousand: and the least sin deserves eternal death. Thou shalt love the Lord thy God with all thy thought: if one evil thought remain unforgiven, we are in a miserable case. Against all these let us hold up the buckler of this new covenant, of the remission of our sins. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sins are bitter accusers. In what a pitiful case was Cain, who said, my sin is greater than can be forgiven? what a howling kept judas, O I have sinned in betraying innocent blood? what makes men to hang themselves, as Achitophel did, to drown themselves; to lay violent hands on themselves; save that they cannot be persuaded of the forgiveness of their sins? Therefore let us bless God for this covenant: and let us entreat him to seal in our hearts a comfortable persuasion of the remission of our sins daily more and more.   

VERSE 13.  
HEre follows a collection inferred on the former testimony; which he gathereth out of the word (new:) it hath his force from the contraries. New and Old cannot stand together. God Himself hath prophesied of a new covenant: therefore 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 Himself: And waxeth old, that is in regard of the weakness and imbecility of it: which is like to an old man that leans on his staff, and hath one foot already in the grave.  
It is near vanishing, that is, out of sight, never to be seen again. He says (near,) because it was with honour to be buried by little 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 be observed of us: a deep mystery may lie hid 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, repealing that which went before, makes the old statute of no force: a new house cannot be set up, unless 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 jews were wonderfully wedded to the Ceremonial Law and levitical Priesthood: they thought that should last for ever: Circumcision, Gen. 17.13. the Passeover, Exodus 12.14. but (Gnolam) doth sometimes signify longum, sed determinatum tempus: as Deut. 15.17. either to the year of jubilee, or to the end of his life.  
The whole ceremonial Law was in time to vanish away: and so was the old covenant, that God made with the people at the delivery of the moral Law: and the new covenant of the Gospel most sweet and comfortable was to succeed in the room 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 Priesthood of our Saviour Christ there be two things. 1. His calling to the sacred office, cap. 7.8. 2. The execution of his office. cap. 9.10.  
To shut up ourselves within the compass 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 applied 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.  
In the type there are four points or circumstances.  

1. The things typical, in the five former Verses.  
2. The typical 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. Certain external rites and ceremonies.  
2. An holy and magnificent place to use them in. The things are set down generally, Verse 1. Then particularly.  
Ye have heard that there be two testaments; the first and the second: therefore to return again 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 certain ceremonies to adorn it withal.  
Had: not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: for the date of it is out.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of service: wherewith GOD was served and worshipped.  
justifications. The ceremonies are so called, not because they did justify, but because they shadowed out our justification by CHRIST.  
Some distinguish the two first, ordinances, religions or worshippings: yet in all Greek copies they be conjoined.  
An holy place: (Mikdash) where these ordinances were put in execution, 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 epithet to abase it withal, to pull down the glory of it, lest the jews should have too high an opinion of it. Some interpret it, whereinto the people and all nations of the world might enter: as if he spoke of that place which was appointed to the people to meet 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: he meddles only with that, which was a type of Christ's Priesthood, pretermitting that which belonged 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 veil and curtain to separate the things above from them beneath; so the Sanctuary had a veil, that made a separation between the first and second Tabernacle.  
2. Because it was made of worldly matter, as of hair, silk, etc.  
3. Because it was not eternal, as our Sanctuary of heaven is, where our Highpriest appeareth for us before God: but a frail, brittle and mortal 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 signify Christ to come: ours are few, and demonstrate him come. We have new Sacraments, new constitutions; baptism instead of circumcision; the Supper of the LORD instead of the Passeover. Sundry religious ordinances are appointed in the New Testament: that there should be every LORDS day a collection for the poor: that the man being after a more excellent manner the Image of God should pray bareheaded, not being ashamed to show his head, but having a kind of head-ship over the woman; and the woman should cover her head, when she prayeth: that an order should be kept in prophesying, etc. no Christian Church can consist without some external 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 jews.  
All true Christian Churches agree in the substance of Religion: but all disagree in ceremonies. Socrat. Zozom. Theodoret. in their Ecclesiastical histories show, that some Churches pray to the East, some to the West; some eat fish, some fowls in the time of Lent; some abstain from both: yet all accord in CHRIST the head. Even so at this present day the French Church have one kind of ceremonies, the Dutch another, the English different from them both. In the Church of Geneva they receive the Communion with Wafer-cakes. In some Churches they sit, in the Church of England we kneel at the celebration of the Supper. In these indifferent things which in their own nature are neither good, nor evil, we must not contend, breaking the peace and unity of the Church: but we must do, as Saint Augustine did, submit ourselves to the authority of the Christian Magistrate, not only for fear, but for conscience sake: if he command any thing we are sure is repugnant 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 himself says of the Cross in baptism, 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 fear of God. The Old Testament had her ordinances: the New Testament hath hers: one Church hath this ceremony; another that. For the peace of Zion, let us not contend about these things, but be thankful to God for the pearl of the Gospel continuing among us.  
And as they had a Sanctuary, to the which they resorted unto the public worship of God: so have we our Churches and places of holy meetings, which are carefully to be frequented by us. O how love I the place of thy habitation, says David, and that where thy honour dwelleth? but we love our own houses; our burling parks, looms, shops, barns and stables above the place of God's worship.  
2. We have here a cooling epithet. Whatsoever things are worldly, we ought not to be too much in love with them. The jews Sanctuary how sumptuous soever it was, the glorious Temple at Jerusalem the wonder of the whole earth, was but a worldly thing. The great Cathedral Churches, that be in this land so stately and magnificent: all inferior Churches and Chappells where we serve God, yea even the king's Chapel (if you look at the fabric of them) are worldly things: all fair and costly buildings: the Royal Exchange, the new Burse, all Lordlike and regal palaces are but worldly things: silver and gold which we all hunt after, silks and velvets, all fine and gallant apparel: a table richly furnished with all kind of delicates, large lands and ample revenues, a great troop of serving men following us at our heels, all these are but worldly things, vain, fickle, transitory; they vanish away like the smoke.  
We ourselves are but worldly things; out of the earth we were taken, to the earth we must return: therefore let us not be inflamed 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 we used it not; let not this world be our Paradise: let us remember it is but a strange Country, by the which we pass 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 he tells us was divided into two parts: for the tabernacle was disposed of after this manner: so the word, Verse 6.  
The first verily wherein, etc.  
It is described, 

1. By the things it had in it.  
2. By the name of it.    
It had three things in it.  
The Candlestick: which was so framed, that it had seven lights on it: three on either side; one aloft. Some read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the plural number: but it comes all to a reckoning, Exod. 25.31.  
This did signify that the Ministers should be full of light, Matth. 5. You are the light of the world. The shaft that sustained the branches whereon stood the Lamps, was a figure of Christ, which sustaineth those lights that be in the Church: without him the light of the ministry would be extinguished and fall to the ground.  
2. The Table on the which stood the show bread.  
Here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; an hypallage: they were so called, because they were opposed 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 another; 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 continual and holy bread, 1 Sam. 21.5.  
The Table did signify Christ, which is as a rich Table well furnished for us all. The Shewbread set upon it did signify the preaching of the Gospel, the subject whereof is Christ: or it did signify the Church: as bread nourishing the body, so that the soul.  
1 The shewbread might never be wanting: no more must the preaching of the Gospel: where prophecy faileth, etc.  
2 As Matth. 12.4. So we must be made spiritual Priests, before we can truly feed upon the Gospel.  
In the Old Testament there was one Table: in the New we 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 jesus, whose Guests we are at his Table. Upon that Table stood the Shewbread: upon this Table stands Christ jesus the Bread of Life, to be eaten of us all after a spiritual manner: the other is an heavenly Table in the life to come, Luke 13.29. Let us behave ourselves well at this Table in this life, coming to it with all reverence, and feeding on Christ, to the comfort of our souls, that we may be partakers of that celestial Table, where we shall eat of the hidden Manna for evermore.  
Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number, holy: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural, as the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Verse 3. how thou my God walkest in the Sanctuary.   

VERSE 3.  
FOr there were two veils: the one in the entry of the first tabernacle, which separated it from the place where the people were; the other at the end of the first tabernacle, which separated 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 situation, the name, the things contained in it.   

VERSE 4.  
ANd that had two things in it.  
The golden censer: it may be in david's or Salomon's time, a golden censer was put into the Sanctum Sanctorum.  
The word doth signify either a censer to hold incense; or an Altar to burn incense: now neither of the significations seem 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 been one, he specifying less matters then that, would not have buried 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.  
junius is of opinion, that the Holy of Holies had two parts: the one a Porch or entrance into it; the other the magnificent place itself. Now in the entrance stood the Altar of the incense, Exod. 30.6. the Holy or Holies had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hebr. 6.19. In that which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the Altar placed: now into this Porch of the Holy of Holies the Highpriest might come every day: Exod. 30.7. whereas into the house itself, he might enter but once a year.  
Others, that the Holy of Holies is said to have this Altar, not because it was within it; but it had it as a servant to minister to it. As a King may be said to have his guard, though they be 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 he filled before with burning coals from the Altar, that stood in the first Tabernacle, as he entered into the second, Levit. 16.12.  
The second thing which the most holy place had, was the Ark of the Testament: which was so called, because the Law or Testament was put into it.  
Object. 1 Reg. 8.9. 2 Chron. 5.10. Exod. 40.20. no commandment to put the other there. As for the Pot of Manna, it was commanded to be set before the Lord, and it was laid up before the testimony, Exod. 16.33.34. but not in the testimony. And Aaron's rod was laid up before the testimony, not in it, Num. 17.10.  
Sol. The greatest part of interpreters will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be referred not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nearest, but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Verse 3. as Verse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Ark, and the Tables within the Ark.  
But it seems by the construction of the Apostle, that it cannot be so: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Ark, not the Tabernacle.  
2. Therefore to answer to that, 1 Reg. 8.9.  
In Solomon's time none but the Tables were in the Ark: yet after the Captivity in Babylon for the better preservation of them, these likewise were put into the Ark: but where read we that? or what warrant had they to put them in?  
2. The adversative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the seventy use, is not in the Hebrew. ay, but that, which is equivalent, is: and not in the Ark (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 Ark; 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 Ark: for he seems to speak of that as of a new thing.  
From hence the Jesuits collect the reservation and adoration of the relics of the Saints. Why may not we reserve the Cross, some pieces of CHRIST 's Coat, of the bones and garments of holy men, as the Israelites did the pot of manna, and Aaron's rod, and why may we not believe the continuance of them, as well as of these?  
The reason is apparent: because they had Gods express commandment for their warrant, which we want.  
2. Though they were kept; yet they were not adored or worshipped, as their relics be, to the great dishonour of God, and robbing of his Majesty.  
3. All things might not be reserved according to their own will and inventions: they passed through the red Sea; yet we read of no sand, which they kept as a memorial of it. The three Children came out of the fire unburnt: yet we never read that the garments, wherewith they were in the fire, were reserved as holy relics. We must not keep things on our own brain, but by God's appointment and direction: if we do, they may stink and rot, as Manna did, when it was kept longer than God would have it.  
4. These were of miraculous and extraordinary things: but of every thing they make a relic!  
5. These we know to be true: the most of theirs, (I believe) are false, and counterfeit.  
They are called the tables of the Testament, because they contained God's Will and Testament.  
See what cost was bestowed on the Tabernacle. They were not of judas his mind: he said of the box of ointment; wherefore served this waste? they said not so of the Tabernacle: to what purpose is this waste? they contributed to it with joyful and cheerful hearts: in so much as Moses was fain by public Proclamation to restrain them: the people brought too much. Where is this zeal now in the time of the Gospel? we grudge almost at all things that are bestowed on the house of God. In many places an homely Communion Table, we would be ashamed to have such a one in our own houses: no decent Carpet to cover the Table withal: their vessels were of Gold; we cannot get silver Cups for the Table of the Lord jesus. We have not so much love to the Gospel, as they to the Law. They were more careful in adorning the shadow, than we are of the body. Our own houses shall be glorious; it makes no matter how inglorious the Lords house be.  
Manna was a singular benefit which God bestowed on the Israelites: God sent it them in the barren wilderness, 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 food: 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 remembrance.  
We are to keep a register of all God's mercies: but especially of them, that be rare and extraordinary. In memorial of the passage of the Ark, and of the Priests and people over jordan, twelve stones were set up, according to the number of the twelve tribes of Israel. God will not have their departure out of Egypt, 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 Egypt, out of the house of bondage.  
The jews, Hest. 9.17. kept that as a festival day, wherein they were delivered from the cruel plot of Haman. Let the like be practised by us: let not the year eighty eight be razed out of our memories, wherein we 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 meat to the poor. Let that be reserved in our memories. Of late a most devilish and never heard of treason was contrived by some jesuited Papists to blow up the whole realm: the which that it might never be forgotten in England, a perpetual holy day is enacted, by act of Parliament, wherein public thanks is given to God for it. One way or other such extraordinary mercies are to be imprinted in our memories. A reservation of some external relic is not always necessary; there may be danger in that: if some part of the Gunpowder, or some of the barrels, which they had laid in the vault, had been kept, it would not have been so good, as a solemn day every year for the recordation of it. But alas, we are all exceeding forgetful of God's mercies: his judgements are soon forgot: the terrible pestilence which at the beginning of the King's reign swept away so many thousands, is not remembered: much less will we remember 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 calendar of our minds for ever.  
2. And Aaron's rod that budded. The occasion was this. Whereas Corah Dathan and Abiram with all that belonged to them were destroyed for their malapert dealing against Moses and Aaron: the Israelites 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 number of them were slain. Now to the intent that this murmuring against the Priesthood might be stayed, 
Num. 17.1.  the Lord by a lively token would make manifest to all posterity, unto what an high chair of honour he advanced it: he commanded 12. rods to be taken according to the number of the 12. tribes: that tribe should have the pre-eminence in the sanctuary, whose rod budded: now Aaron's budded, and no other: therefore he and the Tribe of Levi were to be acknowledged in spiritual matters above the rest for ever.  
This doth signify to us what a care the Lord hath of his sacred ministry, which through the malice of Satan is ready to be contemned in the world. 
Host 4.4.  My people are as they that rebuke the Priest. A contemptuous rebuking of God's Ministers is a sin of sins, q. d. they cannot commit a greater offence than this: they have no good success that resist Gods Ministers. Corah and his complices were swallowed up by the earth alive. jeroboam's hand was dried up, which he stretched out against the Prophet. jesabel was eaten up with dogs, that set herself against the servants of the Lord. Vzziah was smitten with a Leprosy, for his contempt of the Priests. Ananias and Sapphira, that went about to play mocke-holy day with Saint Peter, were smitten with sudden death.  
Therefore let us take heed how we oppose ourselves to the Ministers: how we murmur against their authority, think or speak contemptibly of them. The world may seek to depress Aaron's rod, but it shall bud and flourish in despite of them all. Therefore let us have a reverend opinion of the Ministers: let us esteem them as GOD 's stewards, as his Ambassadors, such as are over us in the Lord. Let us submit ourselves unto them, and receive them with fear and trembling, as the Corinthians did Titus: when his Ministry is despised, God is despised, and he will not put it up at our hands.  
The third thing reserved were the Tables of the covenant. The Ark is a representation of the Church, which above all other things must have the Law of God in it. This golden Candlestick must hold up the Candle of the Word of God. Hence it is that she is called the ground and pillar of truth: 
1 Tim. 3.15.  not as if she were to determine 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 banishes the Law, that burns up the Bible, that seeks to suffocate the Truth? She is no Ark, but a prison of the faithful.  
This doth declare to us, that the Law is to be had in perpetual remembrance. Let us, that be Christians, not only have it in our bibles. Let us not only talk of it with our tongues, but let us lay it up in the Ark and closet of our hearts for ever. I have hid thy Law in my heart, says David. As the two Tables of stone were laid up in the material Ark: so let us entreat the Lord to write the tables of his Law in the fleshy tables of our heart: that it may be our guide and comfort all the days of our life.   

VERSE 5.  
WE have heard what was in the Ark. Now let us see what was over it: the Cherubims of glory: which are so termed, because the glorious God between them did make answer. Cirbi, tanquam puer. Carab. they were certain images like to little Children with fair and beautiful faces, and they had wings: by those were signified the Angels, which are the Guardians and keepers of the Church: figured by the Ark, Gen. 3.24. Psalm. 91.11.  
Capphoreth, of Caphar: that signifies to cover, and to reconcile or pacify: the covering of the Ark, 
Exod. 25.17.  where GOD by the Highpriest was pacified with the people and obtained mercy for them.  
Therefore it is called the Mercy-seat: and Christ, Rom. 3.25. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: from this Mercy-seat did God speak, Numb. 7.89. Psalm. 80.1.  
Of the Cherubims vid. Exod. 25.18.  
The Mercy-seat or covering of the Ark was a type of our Saviour Christ, who covers the Church with his righteousness, which is a propitiation for our sins.  
The Cherubims are the Angels, that minister to Christ and his Church, Mat. 4.11. and an Angel comforted him in the Garden. As they ministered to him when he was on the earth: so they be ministering Spirits for our salvation to the world's end.  
As GOD spoke to Moses by the mercy seat: so doth he to us by Christ.  
2. At the Mercy-seat God showed himself to be favourable to the people: so is he to us by jesus 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 Hen doth shadow us: the Holy Ghost also is a father to us. I will not leave you Orphans: the Angels, they shadow us, they are ministering spirits for our salvation: 
joh. 14.18.  they pitch their Tents about us, and hold us in their hands. The King of Tyrus is called the anointed 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 courageous than any other: we are better guarded then any other: the wicked are guarded with the Devil and his Angels; we with the holy and mighty Angels: they have the black guard; we the white: an army of ten or twenty thousand men may be with them; but an army of an hundred thousand thousand Angels is with us. Wheresoever we be, let us be as bold as Lions, Neh. 6.11.  
No King so guarded as we are.  
2. Having such holy attendants as the Angels be, let us do nothing that may grieve them, and make them weary of their service. Let the women be covered, 
1 Cor. 11.10.  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 ears, because of the Angels. Let us not commit filthiness with Whores and harlots in secret corners, because of the Angels: as our keepers be holy, so let us be holy.  
3. Let us be thankful to God Almighty, that hath given us his Angels to overshadow us. Let us live in the fear 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 himself by the elbow, and is a Moderator to himself: you are desirous to hear more, but it is expedient to cut them off. Wherein he may be a precedent to all teachers. Though the discussing of curious and intricate questions would more delight the auditory, yet we must not feed their humour that way. Let us give them but a taste of them, and a whole mouthful of sound and wholesome food. The Child would take pleasure in a knife with a golden haft, but it shall be the wisdom of the nurse to keep it from the Child: so the people as wayward Children are much carried away with the golden show of witty conceits: but let us that be their nurses, give them that milk which is most requisite for them. Some peradventure in this place would have said; O Paul, why dost thou so slightly handle the things belonging to the tabernacle? repeat I pray thee every particular to us; it doth us good to hear of them: yet he doth not satisfy their itching ears in that. I but St. Paul hath more necessary matter. Let us especially be desirous to hear of Christ our Highpriest and Bishop of our souls, of repentance, of faith in him, of making our calling sure by good works, 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 discuss 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 original sin is conveyed to us: speak of the diversity of glory in the life to come: as for Christ, faith, good works, these be stale things. But we must not satisfy them therein: curious matters must not be stood upon, when more weighty and profitable things are to be propounded. The Spirit of God passeth over sundry other things about the Tabernacle, because he had more substantial points in hand tending to our salvation by Christ.   

VERSE 6.  
THe typical 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 circumstances.  
1. The place where they did minister: to that they were tied and might go no further.  
2. The time when they did minister, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at every time, when it came to their courses. Some or other were always to be employed in the first Tabernacle.  
3. The manner of their ministry: 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 show 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 we that be the Ministers of the Gospel, do ours. We must give ourselves 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 strengthening of the faith of the people, that when the great Shepherd shall appear, we may appear with him in glory.  
The kill of the beasts, the preparing of the wood, the kindling of the fire, the offering up of the sacrifices to the Lord, the sprinkling of the people, the instructing of them in the Law of God, this was the service of God in the Old Testament. Now the public prayers of the Church, the reading of Scripture in the congregation, 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 God's service is exercised in the Church, do ye make no more account of the service of God? It is a singular honour to be God's servant. Nebuchadnezar my servant. It is no disparagement to the greatest Prince in the world to be God's servant. The Angel's glory in this, that they are Gods servants. I am thy fellow servant.  
Christ Himself took on him the form 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 cheerfulness in this world, that we may reign with him in the world to come.   

VERSE 7.  
THe second part of the typical service, was performed by the common Priest: the other typical action or service is peculiar to the Highpriest: wherein we have these circumstances.  
1. The place where he served: it was the Holy of Holies.  
2. How he served there: he had none of the inferior Priests with him, nor any of his men to attend on him; neither Wife, Child, servant, nor friend might go with him: he went into it alone: wherein he was a famous figure of our SAVIOUR CHRIST: who himself alone, without the Virgin Mary his mother, Peter, Thomas, or any of the Apostles, made a propitiation for our sins.  
As the Highpriest did offer up blood alone for the sin of the people in the second Tabernacle: So CHRIST alone hath satisfied for our sins, 1 Pet. 2.24. When he went to the Cross to be offered up for our sins, all his Disciples left him: he was fain to be crucified Himself alone for us: therefore we are beholden to him alone for the wonderful work of our redemption.  
3. The time when he went: not once a day, but once a year. A strait charge was given concerning it, Levit. 16.2.  
Why did he go into it but once a year?  
1. That this sacrifice offered once a year by the Highpriest might be more solemn, and the better regarded by the people: those things that are done daily, are less esteemed: that which comes seldom is more reverenced.  
2. To signify that CHRIST once entered into heaven for us with his own blood, Verse 12. his one sacrifice once offered was sufficient: this was called the feast of expiation: and it was on the tenth of September only.  
4. With what he went.  
The blood of a young bullock which he offered for himself, Levi. 16.11. the blood of a goat for the people, Verse 15.  
That is illustrated by the end, why the blood was offered.  
1. For the expiation of his own sins, Verse 17.  
2. For the sins of the people, Verse 16.  
Here it is (ignorances.) 1. A Metonymy for the sins committed in ignorance.  
2. It may be a Synecdoche, one particular sin being put for all: for all kind of sins are reckoned up, Levit. 16.16.  
Not one ignorance, but many.  
Ignorance is one chief 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 own corruption.  
Here we may see that ignorance is a sin. Some Papists make a virtue of it: she is the mother of devotion: whereas in truth she is the mother of destruction: ye err, not knowing the Scriptures. For the better explication of it; there is a double ignorance, the one negative, the other privative. As for that which is by negation, when God in wisdom hath denied to us the knowledge of some things, it is no sin to be ignorant of them: this ignorance was in Christ, which knew no sin, he was ignorant of the day of judgement: but privative ignorance is a sin; for us to be 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: 
Hab. 3.1.  a prayer for ignorances. 
2 Thes. 1.8.  Christ shall come in flaming fire rendering vengeance to them that know him not. Therefore let us not soothe up ourselves in our ignorances: let us read the Scriptures, hear Sermons, confer with learned men, pray to God to illuminate the eyes of our understanding, that we may be plucked out of the pit of ignorance daily more and more.  
2. Here we learn, that there is ignorance in the best of us all: the Highpriest himself had ignorance in him: and so hath the Pope by his leave, which challengeth to himself the title of the highest Priest in the time of the Gospel. It may be an axiom with them, that he cannot err 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. Apollo's an eloquent man and mighty in the Scriptures, had his ignorance, he was fain to be put to School to tentmakers, to learn of them. The Apostles themselves, though in writing and preaching they could not err, yet they had their ignorances: even after Christ his Ascension into heaven, and the pouring down of the Holy Ghost on them. St. Peter as yet was ignorant of the conversion of the Gentiles, and it seemed a while as a Paradox to him. All the learned men of this age, as of precedent ages, have their ignorances: there be many places of Scripture, which our best commentators profess they understand not. Therefore let none be proud of their knowledge; but let us all be humbled with the cogitation of our ignorance, and mourn for it, to our dying day. Let us desire to be in that place, where we shall see, not any longer in a glass, as now we do, but face to face, and have the full knowledge of God Almighty.  
There is no man that sinneth not. Noah a Preacher of righteousness, yet he sinned. Ezra the Priest of the High God of heaven, yet he sinned: all the Priests of the Old Testament had their sins and infirmities; they offered for themselves as well as for the people. The Ministers of the New Testament have their sins too. Paul and Barnabas worthy Preachers, were sinners, they were at variance one with another. St. Peter that famous Champion of Christ, had his sin. So have we all, Ministers and people; therefore we must offer up the sacrifice of fervent prayer, for ourselves and for the people too. It is Christ's prerogative to be separate from sinners; all we have our sins.  
He doth not say, for the Idolatry of the people, for the blasphemies of the people: for the murders, thefts, adulteries of the people: but for the ignorances of the people. Ignorance is a grievous sin. Remember not how ignorant I have been of thy truth. As ignorance is a great sin in all, so chiefly in them that have the means. For them to be ignorant that are nuzzled up in places where the Scriptures are locked up in an unknown 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 Town where the word hath been plentifully preached many years together, line upon line, Sermon on Sermon, catechising, etc. this is wonderful, and they shall be inexcusable at the day of judgement. Woe to thee Corazin, etc. woe to thee, o England, o Suffolk, o Barfold, if the preaching and prayers had been in Constantinople that hath been in thee, they would have brought forth better fruits than thou. Shall a man that hath eyes, live in the open light of the Sun, and see nothing? Shall a Child go to School five or six years and learn nothing? will you not grieve at it? Some have been in Christ's School ten, twenty years, and yet they are ignorant of the principles of Religion. We read of some that could not tell whether there were any Holy Ghost or not: 
Acts 19.2.  and there be some, it is to be feared, in this town, that cannot tell what Christ is, what is his person, which are his offices, what faith is, etc. A lamentable thing! It shall be easier for Sodom then for Capernaum: easier for them that live among Turks, and Indians, then for us, that sit in the lap of the Church, and yet are ignorant. Let us make much of the means, come to Sermons cheerfully, hear attentively, look on the text, mark the notes how they are derived out of it, call them to remembrance when ye come home, write them in the Tables of your hearts, that ye may know God in Christ, to the comfort of you all.   

VERSE 8.  
NOw follows the signification of the typical actions.  
1. General. 2. Special.  
Not Moses, not I of mine own brain, but the Holy Ghost and celestial Spirit, by whom the Scriptures were written: therefore ye may be bold to give credit to it.  
Where there is, 1. The Author. 2. The thing signified.  
In the Greek it is but of the Holies: yet that is put for the Holy of Holies: even as it is termed (Hakodesh) Levit. 16.2.  
Lo, say some, heaven was not opened in the time of the Law, till the passion of our Saviour Christ: therefore the Patriarches and others that died 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 mouths: it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: a Gate in the King's Palace may be opened, though not known. 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, darkly revealed to them.  
Not all the people, but one man entered into the Holy of Holies, a type of heaven: and he but once a year. The way to heaven was not so clearly manifested then, as it is now, when Christ jesus our forerunner is gone into it before us and for us. The faithful then knew the way to heaven, and immediately after death went to heaven; but they had not such a clear knowledge of it as we have. This is probable.  
The first Tabernacle as yet having his standing: whereby he doth not mean the first part of the Tabernacle, as he did before; but the whole Tabernacle: for indeed it was but one, though divided into two parts; while the Tabernacle of the jews 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 Scripture, 2 Pet. 1. ult. 2 Tim. 3.16. jacob 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 Psalms, in the Prophets: he speaks in the Gospels, in the Epistles of St. Paul and St. Peter; therefore when the Scripture is read, let us hear with all reverence, because God Almighty speaketh in them. No place of holy Scripture is idle, no not the framing of the Tabernacle; the Holy Ghost thereby doth signify to us many holy mysteries in it: therefore let no portion of Scripture be lightly regarded by us.  
We know the way to heaven better than they did: therefore we should walk more carefully and conscionably in it, than they did: our Lord and Saviour, our Head and Husband Christ jesus 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 be the greater at the latter day. As God in mercy hath opened the way to heaven more clearly to us then to them: So let us be careful to take this way to the everlasting joy and comfort of us all.   

VERSE 9  
THis signification he doth further prosecute. 1. Showing the use of that Tabernacle. 2. The inability 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 likeness. 
Mark. 13.28.  Take a similitude from the figtree: 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 be a similitude but for the time present, during the ceremonial Law: till the fullness of time came, that Christ should come and be made of a woman.  
The manner how it did prefigurate Christ; by certain 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 purify them; but they could not purify the soul and conscience.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the which time.  
Are offered. Peradventure that Temple stood, when he wrote this Epistle; therefore he uses the present tense: or he speaks according to the custom 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 divine 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 mere offering up of a Calf, a Lamb, etc. Their consciences could not be freed from the guilt and punishment of sin; our consciences are pacified only by the sacrifice of Christ on the Cross, applied to us by faith, which was prefigured by those sacrificers, Rom. 5.1.  
Conscience is a register, that keeperh a note of all our sins. Some times he may be a sleep and say nothing: but at one time or other he will awake and bring all our sins to our remembrance: then what shall we do, whither shall we fly? Where shall we find comfort? As the sacrifices in the time of the Law could not pacify the conscience: So it is not the hearing of a thousand masses, the going in Pilgrimage to the holy land, it is not the building of Churches, the giving of alms, (though these be excellent things, if they flow from a true faith) it is not the cogitation of our works simply in themselves without Christ jesus that can quiet our consciences. Saint Paul in this sense disclaimed his works. I desire to be found in him, not having mine own righteousness which is of the Law; 
Phil. 3.9.  but that which is through the faith of Christ, the righteousness which is of God by faith. It is only Christ jesus, 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 we have peace with God: the blood of Christ purgeth us from all sin. Therefore let us entreat the Lord to assure our consciences upon good grounds that Christ is ours, that he hath died for all our sins, and that his righteousness is ours: then shall we have comfort of conscience in all calamities, yea in death itself 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 nature and quality of them.  
No carnal, fleshly, or outward thing can cleanse the heart or conscience: these are only Carnal rites and outward ceremonies: a carnal commandement Hebr. 7.16. consisting of meats, drinks, etc. therefore they cannot pacify the conscience: that is only the blood of Christ that purgeth us from all sin.  
These are illustrated by the time of their continuance.  
Imposed: as an heavy load and importable burden, Act. 15.10. whereof we are now eased by Christ.  
There is some question about the grammatical construction: because the participle is of the accusative case plural, 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 the first Verse: and all the rest to be included within a parenthesis, as junius: but that should be a wonderful long parenthesis.  
Rather, something must be supplied, as it is usual: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Of correction. Not as if any thing were amiss, simply evil in the ceremonial Law. A reformation, properly to speak, is of abuses: there was no fault, no abuses in the Law itself, it was a good and an holy thing for the time; but it is said to be reform by Christ, because he did perfect that, which was wanting in the ceremonial Law: he actually introduced the justification and sanctification of the faithful, which the ceremonial Law could not effect of and by itself.  
And it may be termed the time of reformation, because Christ abolished those old Ceremonies and sacrifices, and brought better in their room: namely the sacrifice of his own body once offered, which was a thousand times more effectual for the redemption of mankind, than all the sacrifices in the Law. This is that blessed reformation which the Gospel bringeth.  
All things have their time. The Ceremonial Law had her time: and the Gospel hath his time. We ourselves have but our time, some threescore years and ten, and then we are gone. Let us use our time well here, that we may live with Christ time out of time.  
The Gospel is a time of reformation. Christ then reform the Law for our sakes, and all things that were in the Old Testament; old things are passed away, and shall we ourselves remain unreformed? As Christ hath reform the Law for our salvation: so let us suffer him to reform us. Let all things now be reform among Christians. Let us reform our drunkenness, uncleanness, pride, malice, contentions, our negligent coming to Sermons, and all other vices that be among us: that when the great time of reformation comes at the day of judgement, we being thus reform may enter into the holy Jerusalem, and remain 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 form and order: he beheld all that he had made, and lo it was good, yea exceeding good: after that came a deformation by the fall of man, and that put all out of order again: upon that a reformation was made. 1. By a general deluge that purged all the earth. 2. By the Patriarcks after the flood. 3. By Moses, when the Law was published in writing. 4. By our Saviour Christ: and that is double; the one at his first coming; the other at the second. The spirit of God here entreateth of the first. So that the time of the Gospel is the time of reformation. Now especially ought Christians to endeavour a reformation. Every one will take on him to reform the Church: Weavers and Tailors will enterprise that. The Church is out of order; let that be reform. I but true reformation must begin at ourselves: there is a ruinated house to be repaired and reform, where will ye begin? at the top, or at the bottom? will ye go to the tiling of it, before ye look to the ground selling of it? if ye do so, you may quickly bring an old house on your heads. He that will repair an house, must begin at the foundation: so if ye will have a reformation, reform yourselves first: and in the reformation of yourselves begin with the heart: cast out the unclean lusts, the pride, envy, malice, covetousness, that lie lurking in the corners of your hearts; afterwards reform your eyes, tongues, hands, and all the members of your body: first wash the inside of the Cup and platter, than the outside; else ye will be but whited tombs and painted Sepulchers, as the Pharisees were: this is the best order in reforming. First let every man strive to reform himself, the vices whereunto himself is given. In the next place let him reform his family: after that, let every one in his place labour to reform the Town, wherein he dwells, to rid it of drunkards, of idle persons, to establish good orders in it, for the credit of the Gospel professed by us. This is the time of reformation, let us all in the fear of God reform ourselves: there shall not be a hair amiss in our head, but we will reform it: if we have a spotted Coat or garment, we will reform it: and shall we ourselves remain unreformed? while the time of reformation lasts, let us reform ourselves: death may seize on us ere we be aware, and then it will be too late to reform.  
Let us reform ourselves here, that we may be Citizens of the heavenly Jerusalem hereafter.  
Now follows the application of the type with all the particular branches of the same. Wherein all of them are applied to our Saviour Christ: he is the mark at the which they all aimed, the scope, whereunto all must be referred: he is the true High Priest prefigured by him in the time of the Law: his body is the true Tabernacle, by the which he entereth into the Holy of Holies: the Sanctuary or holiest of all is heaven: his blood is the true blood shadowed out by the blood of all the sacrifices in the time of the Law. Thus Christ is the end of the whole ceremonial Law: it was but as a Schoolmaster to send us to him.  
But in this application to observe some order, that might be 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 Tabernacle is applied 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 Priesthood.  
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 be 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, far excelling all the High-Priests in the time of the Law. To us, in the flesh, manifesting himself to the world: he was an Highpriest in Gods eternal counsel from the beginning; but now at his first coming into the world he showed himself in all his Spiritual pontificalibus to be an Highpriest.  
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 justification, Sanctification, and eternal Glorification in the life to come: of these good things to come were the ceremonies of the Law shadows. Not of bad things: he is no Highpriest of evil 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 work, that is a worthy work: he that findeth a Wife, findeth a good thing, that is, an excellent thing.  
Some think that by the first Tabernacle was signified the militant Church; as by the second the Church triumphant. Christ by the Church militant gathered by God, not by man entered into heaven: all went into heaven by the Church militant. Some more special thing is here avouched of Christ. Some again by it understand Heaven: but that cannot be; 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 Highpriest 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 entered into heaven. Thus is CHRIST's body compared unto a Temple, joh. 2. and to the veil, Heb. 10.20. As God dwelled in that Tabernacle of the jews▪ so the deity dwelled 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 Realm, that is, more worthy. Christ was greater than Solomon, not in stature or bigness 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 far more excellent Tabernacle.  
That was perfect in his kind, being finished according to GOD'S 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 work of our redemption, consummatum est.  
The efficient cause is set down negatively, whereby the affirmative part may be easily collected.  
Of men: not of the like structure and fabric 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, hair, etc. 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 far more glorious than that was.  
There ye 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 than one to come: a feast, come, than one to come. CHRIST was to come in the time of the Law: now he is come. Let us receive him with joy, as old father Simeon did.  
He is not a laic, but a Priest; not an inferior, but an Highpriest.  
All were subject to the Highpriest in the time of the Law: and let us submit ourselves to Christ our Highpriest, in the time of the Gospel.  
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, Sheep, and Oxen, fair houses, large lands and ample possessions. CHRIST at his coming brought none of these, yet he brought good things with him: namely, remission of sins, the glorious robe of his own righteousness to cover us withal, faith and other graces of the spirit, and habitation in his own kingdom in the life to come: these indeed are worthy the name of good things. Projicimus nomen boni; Seneca: when we ascribe it to these inferior things. Why callest thou me good, says Christ to the young man? So why do we call these earthly and transitory things good? The only good things are the spiritual 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 kinds of good things: bona animi, as wit and wisdom, learning: bona corporis, as beauty, strength: bona fortunae, as riches, honours, etc. to speak the truth, none of them all are good things: they be good things that can make the parties good that have them: these do not. Esau had a good wit, could readily descant on Jacob's name: yet he was no good man. julian the Apostata had great variety of learning, yet a vile man. Haman had great honour, his throne exalted above all, yet he a wicked man. Og King of Bashan had strength, Ahsalom beauty, yet evil men.  
Health is a good thing. A man may come to Church, hear service and Sermons, which he cannot when he is sick. Wealth is good. A man may be liberal 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 heirs of his kingdom 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 Highpriest, he is a good man, he bringeth good tidings, that by the blood of his Cross he hath reconciled us to God the Father, hath obtained a general pardon for all our sins, he hath prepared a place for us in his own kingdom: therefore let us receive him with all joy. The Highpriest in the time of the Law could bring no such good news, he only came with the blood of a Goat, Bullocke, etc. That was a representation of the blood of CHRIST. The Pope that challengeth to himself the title of an Highpriest in the time of the Gospel, 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 coming, and embrace him with both arms.  
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: Soldiers have their tents. Abraham, Isaac dwelled in tents: the jews had the feast of Tabernacles. We fight against Satan and his instruments in the tents of our bodies.  
2. There is a difference between a Tabernacle, and an house: for an house is made of solid matter, Wood, Stone, etc. A Tent is made of old clothes patched together, so our bodies are not made of the Sun, of the Stars, of the firmament, but of the earth which is a brittle thing.  
3. A Tent is weak, easily pierced through; so our body: a knife, a pin may prick it, a fly may choke it.  
A Tent is quickly up, and quickly down: So is our body: we come suddenly, and we are gone again in the turning of an hand: though it be the body of a Wise Solomon, 〈◊〉 a strong Samson, a fair Absalon, yet remember, it is but a tent or Tabernacle: the time is at hand, says Saint Peter, when I must lay down this Tabernacle.  
We know not how soon our bodies may be laid 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 neat, clean, and handsome, it might not be polluted with any thing: So let us keep our bodies from all pollutions. Let us not defile these our Tabernacles with drunkenness, fornication, adultery, pride, covetousness; but let us reserve them as holy and undefiled for the Lord.   

VERSE 12.  
NOw to the service, which is likewise applied to our Saviour Christ: where,  
1. What it is. 2. Where offered. 3. The efficacy of it.  
There the Highpriest by the blood of Goats and Calves went into the holy place: here our Highpriest goes into heaven by his own blood: therefore this service excelleth that.  
When the Highpriest went into the Holy of Holies, he was to offer up a bullock for his own sins, and a Goat for the sins of the people: here he useth the plural number, because they were iterated every year.  
The Highpriest went in by other blood, Christ by his own blood. It was an easy matter for him to take the blood of a young bullock and of a Goat, it cost him no great pain: but our high-Priest was fain to shed his own blood, before he could enter into heaven.  
He went once every year into the Holy of Holies: CHRIST went once for all into heaven, and there he remains till the day of judgement.  
Where we have a notable argument against his carnal presence in the last supper. If Christ in respect of his body were here present, so oft as the supper is celebrated, than he should come and go 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 ministered.  
The third thing in the Tabernacle was the use of the service, that was in it: that was only to shadow out our redemption to be accomplished by Christ: but this our Highpriest being gone into heaven by the Tabernacle of his own body, and by his own blood, hath indeed wrought the work of our redemption.  
With much sweat and labour: our redemption cost him dear. In the Greek having found out: a rare pearl and invaluable jewel not found before: yet it doth also signify acquirere, idque labore nostro.  
〈…〉 Satan, hell: in whose bondage and slavery we were.  
Not a temporal redemption, as a man may be rescued from his enemies and fall into their hands again; but an eternal one: so as we are delivered from them for ever.  
These words (for us) are not in the Greek: yet they are well supplied: for Christ obtained no redemption for himself: he was never in bondage to sin and Satan: therefore he could not be redeemed. Though Bellarmine defend, that Christ merited the glory of his body, and the exaltation of his name for himself: yet no redemption.  
Our SAVIOUR CHRIST by the one sacrifice of his own blood hath obtained eternal redemption for us: therefore there needs no more sacrifice for our redemption. Then away with the sacrifice of the mass, which is propitiatory for the quick and the dead. For the Papists held it in time past, but being forced to it by the light of Scripture, they let go that hold, and affirm that it is only repraesentativum, commemorativum & applicativum of that sacrifice on the Crosse.  
Bellarmine defends it to be a propitiatory sacrifice, and so doth the council of Trent. The jesuits say, it is not that redeeming sacrifice for the sins of the whole world, yet it may avail for the remission of some particular sins, with a relation to that redeeming sacrifice on the Crosse. They say it is the same with that on the Cross: it differs only modo: that is, a bloody sacrifice; this an unbloudy.  
I but all the legal sacrifices instituted by God must cease after the oblation of this sacrifice, whereby eternal redemption is obtained for us: then this new forged sacrifice of the mass being a bird of their own hatching must cease.  
And howsoever they minse it, affirming that it is but a commemoration and an application: yet they hold still that it is propitiatory for sin, as if a full propitiation was not made by Christ's sacrifice on the Crosse.  
Their opinion is this: that it is not that redeeming sacrifice on the Cross: 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 obtain remission of sins, and is a propitiation for sin, it is propitiatorium & impetratorium still.  
Propitiatory for the sins of them that be present, and of them that be absent, alive and dead: impetratory, because it obtaineth not only spiritual benefits, but also temporal. So that this is the issue. The Sacrifice of the mass is not that general redeeming sacrifice that was offered on the Cross, yet being a commemoration and an application of it, it is propitiatory for the sins which we daily commit. So says the Counsel of Trent.  
1. Under the genus all the species are comprehended: if that was a general redeeming sacrifice taking away the sins of the world, than it left no sin untaken away. They speak contraries. If by that we have a general pardon of all sins, than there is no special pardon for sins in the sacrifice of the Mass, 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 help from the sacrifice of the mass.  
Again it is not propitiatory. 1 Pet. 2.24. makes much against this propitiatory sacrifice.  

1. Not by a Priest, but by himself.  
2. In his own body: not in the commemorative or applicatory sacrifice of his body.  
3. He left none hereafter to be taken away.  
4. All our sins. Where? on the Cross; not on any Altar, where a commemoration should be made of his sacrifice on the Cross, but on the Cross itself.   
The Idolaters offered the blood of their Sons and Daughters to their Idols, but they would not offer their own: Christ hath entered into the holy place with his own blood, by his own stripes we are healed: in his own body he bore our sins, by his own blood he made a way into heaven for us: he gave not the blood of any of his servants, but his own blood. Oh how are we beholden to CHRIST, that spared not his own blood for us? The love of Christ should constrain us. 
1 Pet. 2.18.  We are redeemed, says Peter, not with corruptible things, as silver and gold, but with the precious blood of CHRIST, as of a Lamb undefiled: we are bought with a price, and that a dear price, even the blood of the Son of GOD. Our swearing, drunkenness, etc. these cost the blood of the Son of GOD: we are washed from them in the blood of Christ; and shall we wallow in them? 
2 Sam. 23.17.  is not this the water, said David, for the which three worthy men ventured their lives? he would not drink of it, though very thirsty. So when we are provoked to sin, to drunkenness, covetousness, adultery; let us reason with ourselves. Indeed the water of these sins is sweet, but did it not cost the blood of CHRIST? therefore 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 Cor. 6. ult.  The Son of God must shed his blood for it: therefore let the consideration hereof be a perpetual bridle to restrain us from sin.  
CHRIST 's blood is the price of our redemption: he sweat drops of blood, when he was in his agony in the garden: at the commandment of Pilate he was extremely whipped, so that the blood came exceedingly out of his holy body: he had a Crown of thorns plaited on his head, that made the blood run about his ears: being nailed hand and foot to the Cross, the blood came out in great measure: a Soldier thrust him through with a spear, and out of his side came water and blood: So that this our Highpriest redeemed us not with the blood of beasts, but with his own blood.  
How then are we to love CHRIST JESUS, that spared not his heart blood for us? There was no blood almost left in this immaculate Lamb, he spent all for our sake. We will love them that give their money for us: and shall we not love CHRIST that gave his blood for us? yet the love of Christ is not so deeply fixed in us as it ought to be. We love the trash of the world, the pleasures of the flesh above Christ. This love of Christ should constrain us to forsake our sins. Wilt thou make much of the knife that cut the throat of thy friend or father? Sin was the knife that cut CHRIST 's throat: therefore let us hurl it away: but this blood of CHRIST, by the which we are washed from our sins, is little regarded: for all that, we wallow in the mire of our sins forgetting the LORD that bought us, as Saint Peter speaketh. We are redeemed from our drunkenness, covetousness, pride, etc. by the blood of CHRIST: therefore let us have no fellowship with these sins.  
2. Heaven is an holy place: there dwells the holy God: there be the holy Angels and holy Saints: they that remain unholy shall never enter into it: dogs enchanters, etc. are without. By nature we are all unholy, borne in sin, conceived in iniquity, 
Isai. 5.18.  pulling sin to us with Cartropes, and iniquity with Cords of vanity: but we are made holy by the spirit of Sanctification. Such were some of you, drunkards, etc. but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord jesus, and by the Spirit of our God, 1 Cor. 6.11. They that continue in sin without repentance, shall never set a foot into the kingdom of heaven. Noah was once overtaken with Wine: but he forsook that sin. David fell into adultery, but he washed it away with his tears. Peter denied Christ: but he wept bitterly for it. Manasseh left his idolatry, Paul his persecuting of the Church of God, Mary Magdalen her uncleanness: even so, if through the corruption of our nature we have been carried into any sin; let us by repentance rise up out of it again. Let us strive to be holy in this world, holy in heart, in conversation, that we may enter into the holy Jerusalem in the world to come. 
Hebr. 12.14.  Follow peace and holiness, without which none can see God. The wicked mock at them, that be holy; I but except ye likewise be holy, ye shall never reign with Christ in the Holy Jerusalem.  
3. By CHRIST we have a plenary redemption of soul and body out of the claws of Satan. As the Bird is in the fowler's net: so were we in the Devil's snare: but we may say with them in the Psalm, the net is broken, and we are delivered: yea, we are delivered eternally, we shall never fall into that bondage again. The afflictions, whereunto we are incident in this life, are temporal; but the redemption is eternal: sickness, poverty, malevolent tongues, imprisonment, death itself is temporal: our joy is eternal. Let that comfort us in all the calamities of this life. A burning ague, the toothache, the stone lasts not always: but my joy in heaven shall be eternal: here I may be in grief for a time, but there I shall reign with Christ for ever.  
We love them, that obtain a temporal redemption for us. If a young man be bound Prentice to an hard master for ten or twelve years, and if one should buy out his apprentiseship and set him free; would he not take himself much beholding to him? We were bound Prentices to Satan: he kept us in his snare at his will and pleasure; being his bond men we should have remained in hell fire world without end. Now Christ jesus hath redeemed us, and made us the free men of God, Citizens of heaven; how are we indebted to him?  
If thou wert a Gallislave under the Turk, and one should rid thee out of it; wert thou not much obliged to him? Christ hath brought us out of the galley of sin and damnation: therefore let us sound forth his praises all the days of our life.  
Let us say with them in the Revelation: worthy is the Lamb that was killed, 
Apoc. 5.12.  and hath obtained eternal redemption for us: to receive all honour, and glory, and blessing for ever and ever.   

VERSE 13.  
THat Christ by the shedding of his own blood hath obtained an eternal redemption for us, is confirmed by an argument à pari & à minore: from the sacrifices of the Law, to the sacrifice of Christ.  

1. What they were.  
2. What was the fruit and effect of them.   
If the blood of Bulls, and goats, etc. being an outward thing could sanctify the flesh, that was an outward thing: then the blood of Christ being a spiritual thing, in force and power everlasting must needs sanctify the conscience, which is a spiritual and internal 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 he would enwrap the whole Ceremonial Law, he reckons up other sacrifices and rites, than those which the Highpriest used; when he went into the Holy of Holies, 1 Chron. 29. Verse 21.  
Among the rest he makes mention of one solemn ceremony whereunto the jews ascribed much, Num. 19.1. A Red Cow was commanded to be taken, which was without spot, and never accustomed to the yoke: she was to be burnt to ashes: of that ashes a certain water was to be made, which being sprinkled on them that were unclean, by the touching of a dead body, etc. it did sanctify them, and made them capable of the Tabernacle; being purified by that water, they might go with the rest of the people into the place of God's worship.  
This Cow was a type of Christ.  

1. As she was Red: So was he died red in his own blood.  
2. As she was without spot, or scab, or any disease: So Christ was without the spot of sin.  
3. As she was never used to the yoke: no more was Christ to the yoke and servitude of sin.  
4. As she died, so Christ. Therefore if the water made of her ashes was precious: much more the blood of Christ sprinkled on our consciences.   
In the proof of this he doth not insist, because it was confessed by the jews.  
So I think holy water may sanctify 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 help for any spiritual thing, to scare away Devils, or to put away venial sins.   

VERSE 14.  
THerefore he proceeds to the Apodosis. Where, 1. The sacrifice of Christ. 2. The end of it.  
Not equally, but much more.  
Then the blood of a beast.  
The which he illustrateth by divers circumstances.  
1. By the Person that offered this blood: he was Sacerdos & victima.  
2. By the Party or power by the which he offered it.  
Some by the eternal Spirit understand the Holy Ghost: as by him he was conceived in the Virgin's womb, by him lead into the wilderness to be tempted, Mat. 4.1. So through his assistance he offered up himself: but by the eternal Spirit is rather meant, the eternal deity of our Saviour Christ, 1 Pet. 3.18, 19 As he was man consisting of flesh and blood: So he was also God, an eternal and incomprehensible spirit.  
From this his infinite and unspeakable deity the blood of CHRIST received a power to make satisfaction for our sins. Whereupon it is called the blood of God, Acts 20.28. The blood of none that was a mere man could do it: if CHRIST 's blood had not been offered up by his eternal spirit, it could not have purchased our redemption. The blood of Martyrs was offered up by the assistance of the HOLY GHOST: yet it was not meritorious: it was not that, but the power of the deity, that made Christ's blood meritorious.  
3. By the thing offered: not any brute Creature, not a man, an Angel, but Himself.  
4. By the quality of the thing offered: even in respect of his humanity: and for that cause his blood 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 blood of Christ, deduced out of the former: the blood of Goats and Bulls did purge the flesh and outward man: this the conscience and inward man.  
In some Greek copies it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our consciences: All stand in need of purging.  
We have a double benefit by the blood of Christ: justification and sanctification from dead works, that is, sins. Now from these dead works that lay as an heavy load on our consciences, the blood of Christ purgeth us.  
Sins are called dead works.  

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 blood of CHRIST purgeth our consciences from all sins: so as our consciences cannot accuse and condemn us for sin, because it is washed away in the blood of CHRIST, Hebr. 10.2. Rom. 8.1.  
The second fruit issuing from the former is our sanctification: that being thus justified, we may be sanctified in soul and body to serve the living God, Luk. 1.74.  
He is styled the living God.  

1. Because he lives of himself, and that for ever.  
2. Because he makes us by his spirit to live a spiritual life in this world.  
3. Because he will raise us up from a corporal 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 worm gnaweth sore: this made judas to cry out, I have sinned in betraying innocent blood. This made Joseph's brethren to condemn themselves, when no man laid any thing to their charge: verily we have sinned, in that we saw the anguish of his soul, 
Gen. 42.21.  when he besought us, and we would not hear. This made those john 8. that seemed holy men to the eye of the world, to depart out of the Temple one by one, being convicted of their own consciences. This was truly said to be mille testes. Now how shall we stop the mouth of these thousand witnesses? We are all miserable sinners, our consciences accuse us of innumerable sins: but here is our comfort, the blood of Christ sprinkled on our consciences, purgeth us from all sin: being justified by faith we have peace with God. Who shall lay any thing to the charge of God 's Elect? it is CHRIST that hath died, yea rather that is risen again, that with his own blood hath entered into the holy place, and hath made an eternal expiation of our sins. Let us all entreat the Lord to apply the force of this blood to our consciences daily more and more.  
2. There be living works, a reverend using of the name of GOD, a cheerful and reverend hearing of his word; temperance, chastity, sobriety, liberality, etc. these come from us, when we live by faith in the Son of GOD: there be also dead works, blasphemy, swearing, lying, covetousness, pride, oppression, envy, hatred, malice; and these are to be abhorred of us all.  
1. Dead things stink. If we meet with a dead carcase by the way, we hold our noses: even so sins, blasphemy, profanations, pride, envy, hatred, malice, covetousness; these stink in the nostrils of God Almighty: therefore let them be detested by us.  
2. Dead men are forgotten. I am as a dead man out of mind. So let not our minds run on these dead works, on the profits of the world, the pleasures of the flesh: let these dead things be no more remembered.  
3. That which is dead must be buried: 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 buried.  
4. Dead things are abhorred of us. We shun dead things by the way, we will not come near them: so let these dead works be abhorred of us. We decline those things that be deadly: we will drink no poison, because it will kill us; we will not go where the plague is, lest we die. All sins are deadly: they will bring us to everlasting death: therefore beware of them. If we meet with a dead body by the way, we decline it: yet the savour that comes from it can but kill our bodies: the filthy stink that issues out of these dead carcases of sin will kill both body and soul: therefore let them be detested by us.  
These dead works of sin will poison us all: therefore have nothing to do with them, as we love our life, which is most dear to us all: skin for skin, and all that a man hath will he give for his life: so let us avoid these dead works that deprive us of eternal life in the world to come.  
5. Dead things are heavy: a dead man. So these lie heavy on our consciences. Cain, judas: they were not able to bear that intolerable burden.  
Sins may very well be termed dead works.  
1. Laedunt vitam naturae: they make our natural life more unpleasant to us: in the end they cut the thread of it; for the wages of sin is death: if we had never sinned against God, we should never have died.  
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 kingdom of heaven in the life to come: therefore they are worthily termed dead works.  
Thirdly, the end of our redemption is to serve God: we are redeemed from our old conversation, not to our old conversation: we are bought with the blood of Christ, not to serve the Devil, ourselves, 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 soul and body: not in body alone, as hypocrites do, that draw near to GOD with their lips, but their hearts are far from him: nor in soul alone, as some fearful Christians do, which say they have a good heart to God-ward, and yet give their bodies to the service of the Devil. As God by jesus Christ hath redeemed both soul and body: so we must glorify him with them both.  
2. We 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 do: our money our God, as covetous misers do: but we must serve God alone: he must have all our service, Matth. 4.10.  
3. Perseveranter. not a while, but continually, to our lives end: be faithful to the end, and I will give thee the Crown of life. If we persevere not in his service to our dying day, we shall lose our reward.  
4. Totaliter: all the time of our whole life. We must serve him, not only when we be old, dry and withered; but in our fresh and flourishing years: we must bear the yoke of the LORD, when we are young: he must have the first fruits of our service.  
But alas! though we profess that we are redeemed by CHRIST: yet we serve our own lusts and affections: we serve not the living GOD, as we ought to do. 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 poor, and cannot reward their servants: our master is rich, heaven and earth are his. Hester though a poor maid: yet because she served him, he made her a Queen.  
2. Some masters are churlish; and will not reward their servants, as Nabal was: we have a kind and loving master: not the least service we do, 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 ye be with them, and peradventure bestow a farm on you: but our master will give us a kingdom.  
4. Earthly masters dye. Gentlemen, Knights, noblemans dye: yea Kings themselves dye: and then their servants seek abroad: but our master lives for ever. Therefore let us serve him with all cheerfulness: let us serve him in this life, and we shall enter into the joy of our Master. Will the Son of jesse give you all Vineyards? 
1 Sam. 22.7.  Our Master will give us all a kingdom. We are servants here: we shall be Kings there, have palms in our hands, and Crowns on our heads, and reign with him for ever.   

VERSE 15.  
SEcondly the truth and substance of the Tabernacle is applied to Christ, as to a testator. 
Analysis.   
Where, 1. The constitution of the Testament, Verse 15.  
2. A confirmation of it.  
In the constitution of it there be four circumstances.  
1. The legatour. 2. The death of the testator, that strengthens the Testament. 3. The legatory, every believer. 4. The legacy, an eternal inheritance. The instrumental cause, whereby we attain to our legacy, was the death of Christ: which hath a double use.  
1. To purchase redemption for us as a Priest: we are redeemed by the blood of Christ from the bonds of sins, wherewith we were tied by virtue of the former Testament. 2. To ratify the covenant and Testament to us, as a testator: he is a Priest in regard of God, making an atonement for us with his blood: he is a testator in respect of us, bequeathing that to us, which he hath bought with his blood.  
It is ratified by the death of the testator. Which is confirmed by two arguments.  
1. jure humano, Verses 16.17.  
2. jure legali. Where, 1. A general assertion, Ver. 18. 2. A particular explication of it, Verse 19.20.  
Here may seem to be some contradictions.  
1. There it is said, when Moses had read the book: here it is said, when he had spoken every precept, that is appertaining to the book of the covenant. So that there is no jar, but a sweet harmony.  
2. There is mention only of the blood of Beefs: here of Calves and Goats: they are by a Synecdoche comprehended in the other.  
3. There is nothing said of water, wool, and hyssop: 
Num. 19.6.  but there he speaks of sprinkling, and these were used in all sprinckling.  
4. It is not said that the book was sprinkled: but that may well be collected, Verse 6. for having made an Altar, and set the book of the covenant on it, with half of the blood he sprinkled the Altar and the book, afterwards he sprinkled the people too.  
5. There it is said, this is the blood of the Testament, which God hath made with you: Here, which GOD commanded to be brought to you.  
This in sense is all one: it was made according to the book, and being made was brought to them comprised in the book, Exod. 24.9.  
The force of the argument is this: the former Testament was confirmed with blood, by the death of Calves, Goats, etc. therefore it was requisite, that the latter Testament should be ratified with blood, namely by the death of Christ the testator.  
Because by his own blood he hath purged our consciences: which the blood of beasts could not do in the Law.  
He, by whose means and mediation the New Testament is made.  
There is no Mediator besides him: Mediator, quasi medius dator.  
Of the New Testament: which is far different from the Old Covenant or Testament, for it consisteth on better promises, Hebrews 8. ver. 6.  
By the means of death: that death being, or coming between: for the redeeming of us from the punishments due to the transgressions, and the price wherewith he redeemed us from them, was his own blood.  
If CHRIST his death doth redeem us from all transgressions, than there needs no sacrifices for sin after his death? Yes, say the Jesuits, one to be a representation of that on the Crosse. I but you say, that the sacrifice of the Mass, and that on the Cross are all one in substance, differing only in the form and manner. Now if Christ be really present in the Mass, how can the Mass be a representation of him?  
And that manner is opposite to the Scriptures: for the Scripture says, he is only offered up with blood. Your unbloudy sacrifice is no sacrifice.  
In the former covenant, whereas we for our part were not able to perform that, which belonged to us; GOD performed his part, but we could not do ours.  
It is unseasonable here to dispute, whether CHRIST delivered them that lived in the time of the Law, for by the Old Testament is meant the Old Covenant, not the time of the Old Testament. Therefore it is opposed to the New Testament. In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as if it were, for the sins of them that were under the Old Testament.  
That they which are called; namely, effectually, as well internally by the spirit, as externally by the word, 1 Cor. 1.2, 24. Rom. 8.30.  
Not only hear it, but receive it, namely by faith.  
The promise. The full fruition whereof they should receive hereafter: in the mean season the Holy Ghost is as a Seal and earnest penny of it, Ephes. 1.13. 2 Cor. 1.22.  
It is not a thing merited by our works: but a gracious inheritance promised to us. CHRIST is the right and principal heir, Hebr. 1.2. we are secondary heirs with him and by him, Rom. 8.17.  
Not a fading inheritance, as these be: but that lasteth for ever.  
CHRIST is the sole Mediator, 1 Tim. 2.5. joh. 16.23. Apoc. 8.3. Let us not cry with those Idolaters, o Baal, hear us: but ask the Father in his Son's name, and say, o CHRIST hear us. Who prevails more with the King, than the King's Son? Let us not leave the Son, and go to servants.  
There is a double calling: the one external alone by the outward sound of the word: the other external and internal too, not by the Trumpet of the Word alone ringing in the ear, but by the voice of the Spirit also persuading the heart and moving us to go to Christ.  
Of this calling spoke our SAVIOUR CHRIST; no man cometh to me, except the Father draw him, namely, by his spirit as well as by his word. judas was called: he was not a professor alone, but a Preacher of the Gospel. Simon Magus was called: he believed and was baptised. Herod was called; 
Luk. 8.13. Hebr. 6.5.  he heard john Baptist sweetly, and did many things that he willed him. Sundry at this day come to Church, hear Sermons, talk of Religion, that do not answer Gods call. Therefore let us entreat the Lord to call us effectually by his blessed Spirit, out of our sins, to holiness and newness of life.  
If we be thus called, we shall receive the eternal inheritance, which CHRIST hath purchased for us. Let us be suitors to God, that he would make us partakers of this calling, that makes an alteration of us, 1 Cor. 6.9, 11. If we 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 we are Adulterers, as David; to call us out of our uncleanness: if drunkards, out of our drunkenness: if covetous oppressors, as Zacheus was; to call us out of our oppression, and make us new Creatures in Christ jesus.  
It is not a purchase bought with the money of our own merits: but an inheritance bequeathed to us by the last Will and Testament of our Saviour Christ, Luk. 22.29. and I appoint unto you a kingdom, as my father hath appointed unto me.  
The inheritances, that be in the world, seem fair and glorious: it is a goodly thing to have the inheritance of a great Gentleman, of a Knight, Lord, Earl, Duke; but a King's inheritance surpasseth all: yet these are but straws to this inheritance.  
These inheritances may be taken from us, while we be 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, than we must forgo all, houses and lands, all that our fathers left us: But this inheritance is eternal, we can never be deprived of it, we shall enjoy it world without end. Therefore let us seek to have an assurance of this inheritance in our hearts and consciences. If a man be sure to be a Lords heir, though he is in misery, yet he will endure it: we are sure to have an eternal inheritance by Christ; let us therefore abide patiently the miseries of this short life.   

VERSE 16.  
THere must needs be carried, as a true and an infallible report: it must be sure and certain, that the testator is dead. Where, 

1. The axiom.  
2. The proof or illustration of it, Verse 17.    
Here we 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 Devil would have it to be so: not that the rage and fury of the pharisees should be satisfied: not because judas would: but because God the Father in singular love to mankind had so ordained in his eternal counsel, and because Christ was willing to dye for us. Can mankind be saved no otherwise but by my death? then here am I, take me, I will dye for them: o the wonderful love of Christ!  
Here the testator would live still, if he might, and then the legataries should never have their legacies: our testator might have lived still, if he would; being the Lord of life: yet that we might have our legacy, he would dye! o unspeakable love! Let it be imprinted on our hearts, that it may constrain us to leave all sins.   

VERSE 17.  
NOw follows the proof 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 firm.  
After the testator is dead: both because he may alter it at his pleasure; and the goods remain all still in the Testatours hands: it is testamentum ambulatorium usque ad mortem.  
The Testament of our SAVIOUR CHRIST is a good Testament.  
It is partly nuncupativum, as it was pronounced by himself, when he was alive: 
Luk. 22.29.  partly Scriptum, as it was after committed to writing by his Apostles.  
The testator is Christ: the thing bequeathed is an inheritance: the legataries are the faithful: the witnesses to it, are his Apostles, Act. 1.8. The seals are the Sacraments: the executor is the HOLY GHOST, joh. 14.16. which is CHRIST 's Vicar on the earth, a faithful executor, that will give us our legacies to the full, and deprive 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 sins, and eternal life?  
Sol. In seeing the day of Christ by the eye of faith, as Abraham did, it was not in force complemento, till Christ died; acceptatione it was.  
This eternal inheritance could not have come to us without the death of our Saviour Christ. If he had not died, we could never have had possession of this inheritance: therefore how are we to love the Lord jesus that hath ratified this inheritance to us by his blood? 
2 Cor. 5.15.  Let the consideration of the death of Christ work a death to sin in us all: that as he hath died for us to procure this inheritance, so we may dye to sin daily more and more.  
Seeing the testator is dead, we may assure ourselves of this inheritance bequeathed to us by his will. It is a rule in Law, debts must be paid before legacies: and ofttimes under the colour of paying debts, the legataries go long without their legacies. It cannot be so here: our Saviour Christ left no debts to pay: he ought nothing: he departed clear with all men: therefore we may be sure of our legacy. All the devils in the world cannot keep us from it.   

VERSE 18.  
DEdicated to God by certain Solemn rites and ceremonies. Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast of dedication, joh. 10.22.  
Much less should the latter be ordained without blood.   

VERSE 19  
TO the Law: as God required, Exod. 24.8.  
Every precept being spoken by Moses.  
Some think that all the people are said to be sprinkled, because the twelve pillars representing the twelve tribes of Israel were sprinkled.  
Others think, that some few of the elders were sprinkled instead of all the rest. Or (all) may be put for a great part. In a manner all of them were sprinkled.   

VERSE 20.  
YEt it was the blood of heifers or of Goats: but it is called the blood of the testament, because by it was signified Christ his blood, which is the maker of the Testament: to this did our Saviour allude, Matth. 26.28. this is the blood of the New Testament which was shed for you.  
Beza translates it, that God hath commanded to you, as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but rather expound it, which God hath commanded, subaudi, to be carried to you.  
The blood of Calves and goats sprinkled on the people in the time of the Law, 
1 Pet. 2.1.  was a figure of Christ's blood sprinkled on our consciences.  
Object. Here we may learn, say the Rhemists, that the Scripture contains not all necessary truths; when neither the place, to the which the Apostle alludeth, nor any other, doth mention half these ceremonies: but he had them by tradition.  
Sol. I but all these are contained in the Scripture. The book was sprinkled on the Altar, or at least with the respersion, that was cast on the people.  
For the purple, wool and hyssop, Levit. 14.51. there is the water too.  
Ribera says, all these are necessarily collected: for there could be no sprinkling without them.  
Under the peace offerings, Exod. 24.5 are comprehended Goats, appointed to peace offerings, as we may see, Levit. 3.12.  
The meaning of these words is nothing else, but this is a significant token of the blood of the New Testament, that is to be shed for your sins.  
This blood sprinkled on the people was a significant type and figure of the blood of our Saviour Christ; whereby the New Testament is confirmed to us.  
That was the blood of Goats and Heifers; this of Christ the immaculate Lamb of God.  
2. Moses was the sprinckler of that blood: the Holy Ghost is the sprinckler of this.  
3. That was sprinkled on the face or garments of the people: this on our hearts and consciences.  
4. The aspertorium, the sprinkling stick there was made of purple wool and hyssop: the aspertorium here is faith. With that doth the Spirit or God sprinkle on us the blood of Christ.  
5. That sprinkling did but sanctify the outward man: this the hid man of the heart.  
6. The force and power of that sprinkling lasted but a while: the efficacy of this sprinkling continueth for ever.  
Therefore let us all be desirous of this sprinkling.  
As the Woman of Samaria said, Lord give me of that water: So let us say, LORD sprinkle us with the blood of CHRIST continually. It is a comfortable thing for a man to be sprinkled with sweet water: it is a sweet smell and refreshes him: but nothing so sweet as the blood of CHRIST sprinkled on our souls and consciences by faith. Let us desire the Lord to sprinkle this blood on us daily more and more, that being washed with it we may be made fit for the Holy Jerusalem, and remain with Christ for ever and ever.  

Hebrews 9.21.  
NOw follows an application of the rites and ceremonies belonging to the Tabernacle. 
Analysis   
1. A narration of them, Verse 21.22. 2. An accommodation of them. The rites are two.  
1. The rite of consecration or sanctification, Leu. 16.14, 16. 8, 15, 18. 
Verse 21.22.   
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 four 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 applied by way of opposition.  
It was necessary, 
23.  that the types of heavenly things should be purified with such external things, for the purification of the flesh or outward man.  
But, etc. The sacrifice of Christ is termed sacrifices in the plural number, and yet is but one; because the fruit and efficacy of it is derived unto many: So the wisdom of Christ is set forth by seven eyes: his power by seven horns, Apoc. 5.6. The Holy Ghost being but one spirit, it is called seven spirits, Apoc. 1.4.  
The place is applied by way of opposition. 
24.  1. In respect of the nature that was made with hands; this without.  
2. Of the use or end: there the Highpriest did appear before the Ark and Mercy-seat, which were figures of God's presence: here our Highpriest appears before GOD immediately without figures, for us.  
The third is an application of the action or service: 
25.  the dissimilitude whereof consisteth in three things.  
1. There the Highpriest went often into the holy place: here our Highpriest went into heaven but once.  
2. He went with other blood: ours, with his own blood.  

Analysis.  And that he should go but once with his own blood, he proveth, ab impossibili. If he should often have offered himself, he should often have suffered: but he cannot dye or suffer often: therefore he cannot often offer up himself.  
3. There the Highpriest by his sacrifice did signify the expiation of sins, that was to be accomplished: our Highpriest hath appeared to put away sin: which is amplified by the time when, and the instrument whereby.  

27.  The 4th. is the application of the use. The use of the levitical Priesthood was to shadow out our redemption to be wrought by Christ: the use of Christ's Priesthood is, to procure to us eternal happiness.  
Which is set forth by an antithesis between 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 cannot be avoided.  

28.  Both members are applied to Christ. 1. Death. 2. The judgement: where Christ's second coming is described.  
To man's once dying is opposed Christ's once dying; amplified by the final cause. To the fearful judgement to come is opposed the second coming or appearing of our Saviour Christ: amplified. 1. By the persons to whom he shall appear, with comfort. 2. By the manner how he shall appear, without sin: not only in himself but in his members, in his body the Church; neither head nor body shall then have any sin in them. 3. By the end.    

VERSE 21.  

Explication  THe consecration of the Tabernacle was with blood. Where, 1. The sprinckler. 2. The things sprinkled. 3. Wherewith.  
The sprinckler was Moses, which was God's deputy: the things sprinkled were the Tabernacle and the vessels of ministration, that is, wherewith they did publicly serve and minister: that wherewith they were sprinkled was blood.  
At the first dedication of the Tabernacle, it was anointed with oil: but afterwards, Levit. 8. it was sprinkled with blood. The Altar and all other ministering vessels: Aaron and his sons themselves were sprinkled with blood.  
All Christians are God's Tabernacle, he dwells in us as in a Tabernacle and Temple: we are likewise God's ministering vessels to serve him. Therefore we must be sprinkled with the blood of Christ jesus, or else we cannot be consecrated as an holy people to the Lord.  
Likewise: as well as he did the people and the book.   

VERSE 22.  
THe second rite: no purgation could be made without blood. Almost:) 1. A qualification. 2. An asseveration.  
Saint Chrysostome and Theophylact refer it to the verb: all things are by the Law almost purged with blood. Not wholly, but in part, almost: because the blood of the beasts did but purge the flesh, not the heart and conscience. As Agrippa said to Paul, almost thou persuadest me to be a Christian.  
But by the grammatical construction it is rather to be referred to the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 blood; yet there is no remission, namely of sins, without blood.  
Where then is the unbloudy sacrifice of the Mass? If there be no shedding of blood in it (as they affirm, the bloody sacrifice was on the Cross, this of the Mass is unbloudy) than it cannot be propitiatory for sins, as they contend.  
Bellar. lib. 1. de Missa. c. 27. hath three answers, or rather three cavils against this place.  
1. The Apostle here speaks de sacrificijs veteris legis.  
But, 1. Then he would have used a verb of the time past, rather than of the time present: he would have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
2. He cannot speak of the sacrifices of the Old Law, but he must needs have reference to CHRIST 's sacrifice prefigured by them.  
Secondly, says Bellarmine, this is not to be understood, as if without actual shedding of blood there could be no remission, but absque virtute, without the power of shedding of blood there can be no remission. Now the power of Christ's sacrifice on the Cross is applied to us in the Mass, and so by it we have remission of sins.  
I but, First, the sacrifice of the Mass doth rather abolish the power of Christ's Sacrifice on the Cross, then apply it to us: for if that were a full and perfect sacrifice for sin; then there needs no other: the sacrifice of the Mass is a blasphemous sacrifice robbing Christ of his honour.  
2. Here it is said; without blood shedding, no remission: not, without the power of blood shedding.  
Bellar. saw he should be driven to this: therefore he hath a third refuge. In the Mass there is shedding blood. 1. Mystically, by a mystical signification. 2. Really: for as the body of Christ is broken subspecie panis; so under the form of Wine is his blood shed.  
But if CHRIST 's blood be really shed so often as a Mass is said or sung, than CHRIST suffers often. Certainly a man suffers, when his blood is shed: but Verse 26. therefore in the Mass no shedding of blood, and for that cause no remission of sins for the same.  
2. Under the Vizard (sub specie) they may cover any thing.  
In the Mass there is no propitiatory sacrifice offered up, that's most certain.  
That doth plainly signify to us, that if CHRIST 's blood had not been shed for us, we could never have had remission of sins. Then how are we beholden to the Lord jesus? There is a base fellow in the land that hath committed high treason; he must needs dye unless the King's Son shed his blood for him. We were vile wretches, dust and ashes, Traitors and rebels against God. If the Son of God had not poured forth his blood for us, we should have been tormented in hell for ever. CHRIST hath bought us with his own blood! O the wonderful love of CHRIST! remember, says Saint Peter, ye are redeemed from your old conversation, not with silver and gold: but with the precious blood of Christ. O that the consideration of this dear price were deeply imprinted in our hearts! Being washed from sin in the blood of CHRIST, shall we tumble in the mire of sin? Thou art washed from thy covetousness, pride, uncleanness, drunkenness with the blood of CHRIST: and yet wilt thou wallow still in them? We are bought with a price, we are not our own, we are CHRIST 's, he hath dearly paid for us: therefore let us glorify him in our spirits and bodies, which be his.   

VERSE 23.  
IT was therefore necessary. 1. because God commanded it to be so. 2. Because it was meet they should by these ceremonies be consecrated to God. 3. That they might the better signify the things that were to come.  
Patterns: such as did lively set before their eyes as by certain examples, the things to come.  
Of things in the heavens, that is, of the Church in the time of the Gospel: that is called heaven, because the head of it is in heaven: and their conversation is in heaven: the Church which is termed the kingdom of heaven, should be purified with these, that is, with earthly things like to themselves. They were earthly, and they ought to be purified with earthly things, the ashes of an Heifer, the blood of Calves, Goats, etc.  
But the heavenly things themselves, that be under the Gospel, which is a Gate and entrance into the kingdom of heaven, the Church in the time of the Gospel, the true Tabernacle and faithful Citizens of heaven, it was necessary that these should be purified with better sacrifices above these: namely with the sacrifice of Christ himself; else we could never have had any right to the kingdom of heaven.  
Christ's one sacrifice is here called by the name of many; because it is compared with the many sacrifices in the Law, and opposed to them.  
Not because there be many Mass- Sacrifices to represent this one sacrifice.  
Here we see how we are advanced above them in the time of the Law: they had the patterns, we the things patterned: they painted flowers; we the flowers themselves: they the shadows; we the body: they the picture; we the man: they the lineaments of the house; we the house itself. How are we beholden to God? happy are the eyes that see what we see! O that we could walk worthy of them!  
Better.) No comparison between them: no more than between the creatures and the Creator. What are Bulls, Goats, Calves to the Son of God, that hath offered himself 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 wax, to represent this: a stamp of this.  
Into heaven itself, whereof that was a type, Act. 1.11.  
Manifestly and openly.  
Not for a little while, to go out again, as the Highpriest did, when he had prayed and sacrificed for the people: but now and continually.  
Not for himself, but for us. By the demonstration of his own sacred body, wherein he hath suffered for us, to make intercession for us.  
So long as Christ appears in heaven for us, our sins cannot appear in the sight of God. Of themselves they cry up to heaven for vengeance: but Christ our Advocate and Highpriest is in heaven to answer for us. Indeed father they are grievous sinners: but here am I, which in my own body have borne the burden of their sins.  
In the Courts here on earth men have Advocates and Proctors that appear for them. Christ our Advocate appears in heaven for us: therefore we need not to fear. Who shall lay any thing to the charge of GOD'S elect? It is CHRIST that appeareth in heaven for us.  
2. As he is gone into heaven: so we shall one day be in heaven with him. In the time of the Law, the Highpriest went into the Sanctum Sanctorum: but he could carry none of the people with him.  
Our Highpriest will bring us all into the true Holy of Holies, the kingdom of heaven. Father, 
joh. 17.24.  I will that they also whom thou hast given me, be with me where I am. The forerunner is gone before us, and we shall follow after: he himself hath told us that in his Father's house there be many mansions: 
joh. 14.2.  and he is gone to prepare a place for us. What a dignity is this, that dust and ashes should sit in the heavenly place with CHRIST? Let this comfort us against all the crosses and calamities of this life. What though we be sick many weeks together? What though we be pinched with poverty for a time in this world and with sores, as Lazarus? etc. all these one day shall have an end, and we shall be in heaven with Christ: have Palms in our hands, Crowns on our heads, where all tears shall be wiped from our eyes for ever.   

VERSE 25.  
Hhimselfes, Hebr. 1.3.  
Often: as the Highpriest offered often.  
Every year: whereas Christ but once.  
Other blood: of Goats, Calves, etc.  
Let us remember that which St. Peter telleth us: we are redeemed from our old conversation— we are washed from our sins by the blood of Christ: therefore let us not wallow like swine in the dunghill of sin again.   

VERSE 26.  
BEcause there were sins in all ages of the world to be 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 he suffered but once.  
Now: not in the precedent or future time: but now, in the fullness of time, Gal. 4.4.  
End of the world, 1 Cor. 10.11. 1 joh. 2.18. Hora. Though 1600 years and more are passed since: yet a thousand years are but as a day with the Lord.  
Hath he been 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 be of no force to accuse and condemn 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, Goat, Calf, etc. but by the sacrifice of himself.  
Why did not GOD send CHRIST at the beginning of the world?  
1. He would have sick man for a time to be humbled with the sight and feeling of his disease: that the Physician might be more welcome, when he came.  
2. He would have the prophecies concerning Christ to be fulfilled, before he came.  
A sharp and evident knife to cut the throat of the Mass withal.  
If CHRIST be offered up in the sacrifice of the Mass, than he suffers at every Mass: for there can be 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 be no oblation of Christ without the suffering of Christ.  
The world than is not eternal, as some Philosophers dreamt: it had a beginning, and it shall have an end: only 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, than now it must needs be at an end: now it lies a gasping, and is ready to yield up her breath, that day is at hand, when the world shall pass away with a noise— Therefore why do we dote so much on the world? wilt thou sit feasting and banqueting in a rotten house that is ready to fall on thy head? Such an house is the world: therefore rather hasten to be out of it. The wicked are called the men of this world: we that be the faithful are men of another world: ye are not of the world, says our SAVIOUR CHRIST: 
joh. 15.19.  yet for all that we are mere worldlings, following the pleasures and profits of the world, seldom or never thinking of the joys of the world to come. Who will serve a Master that is ready to dye? Such a one as cannot prefer thee? the world hath one foot already in the grave: therefore let us serve him no longer.  
CHRIST hath not redeemed us by the blood of a Calf, Ram, Sheep, etc. not with the sacrifice of an Angel, of his mother, or any Saint; but by the sacrifice of Himself: no other sacrifice could save us. Now as Christ in wonderful love hath sacrificed Himself for us: so let us offer up ourselves as an holy sacrifice to him.   

VERSE 27.  

Analysis.  THe application of the use is set forth by an elegant antithesis between the cursed condition of men by nature, and the blessed condition of men by grace, through CHRIST JESUS.  
The lamentable condition of men by nature is double.  
1. They must all dye: then, there remains a judgement for them.  

28.  Unto the common death of men is opposed the death of our Saviour Christ, that taketh away the sins of the world. In regard whereof death cannot hurt the faithful.  
Unto the fearful judgement to come is opposed Christ's second coming, amplified by the persons to whom he shall come, by the manner how, and the end of his coming.  

Explication  Laid up in Gods secret Counsel.  

27.  Why? 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 universal: Man that is borne of a woman is but of a short time, etc. that is, every man.  
Object. 1 Cor. 15.51.  
Sol. That change shall be instar mortis.  
Object. 2. Lazarus died twice.  
That was extraordinary: ordinarily men die but once.  
But after this the judgement: immediately, without delay.  
1. The particular: then the general.  
Then there is no Purgatory: We have two purgatories in this life; the fire of affliction, and the blood of Christ: then we need fear no purgatory after this life.  
Here we see an appointment, a decree, a sentence: wherein four circumstances are to be observed.  
1. By whom this appointment is made: namely by God Almighty: in whom there is not a shadow of turning, and which is able to bring that to pass, which he hath appointed. What I have written, I have written, said Pilate, and would not alter his writing: so what God hath appointed, he hath appointed, and he will accomplish it. Men are mutable; they appoint and disappoint: it is not so with God; hath he said it, and shall he not do it? Therefore as sure as God is in heaven, this appointment shall stand. Who at any time hath resisted his will? who can break his appointment?  
2. What it is that is appointed? once to dye. What is death? properly to speak, it is a separation of the soul from the body. Man was made with two parts: the body of the dust of the ground; the soul 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 conjoined still together, which shall happen to them that be alive at the day of judgement: but the Apostle here speaketh of the proper death.  
2. There is an extraordinary dying, and an ordinary. Some have died twice, as Lazarus, and those that rose with Christ at his resurrection: 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. Sin is the cause of death. Then why should we be in love with sin? We shun poison, because it will kill us, drunkenness, adultery, swearing and other sins brought death into the world: therefore let them be hated by us. Why are we afraid of the plague? because it will kill us. Sin will kill both soul and body: therefore let us all be afraid to sin.  
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, Earls, Lords, Knights, Gentlemen, Merchants, Clothiers, Husbandmen, to high and low, rich and poor, 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 died, and in the end the Woman died also. None can avoid the stroke of death: the Physicians that cure others, at the length dye: contra vim mortis non est medicamen in hortis: the godly die; good Women bring forth with sorrow as well as bad: so good men and women dye, as well as bad: as the faithful are sick as well as the unfaithful; so also they die as well as others.  
Oh that this were carefully remembered by us, and that we would lay it close to our hearts! We see our neighbours, Townsmen, one or other almost everyday carried to the earth; yet we lay it not to heart: it works not in us a death to sin: we follow the world with such earnestness, as if we should never leave the world. Let us so live that we may dye in the LORD JESUS, rise again and live with him for ever. When or where we shall dye, we cannot tell, that is in God's hands: but this is most certain, we shall dye, quocunque te verteris, incerta omnia; sola mors certa. In all other things we may use a fortè: fortè eris Dives, fortè habebis liberos: but when we speak of death, we may put fortè under our girdles, and say, certè morieris.  
If any should ask a reason why the godly should dye, seeing CHRIST hath died for them? the answer is easy: because CHRIST died to free them from death eternal, not from the corporal death, which is imposed upon all, because all have sinned: Christ hath taken away the curse of the corporal death, but not death itself: cogitur non obesse, sed non abesse: we are all sinners, therefore we must all dye. Let us be careful to fear God while we be alive, that we may not greatly fear death, whensoever he shall come.  
Death is a bitter cup: all of us in some sort fear to drink of it. CHRIST feared it: & non est fortior miles quam Imperator: we fear it, as it is a dissolution of nature: but let us not fear it after a slavish manner. Take this sugar to sweeten this bitter Cup withal.  
1. CHRIST hath taken away the sting of it, 1 Cor. 18.57. thanks be to God which giveth us the victory through our Lord jesus Christ.  
Death is a great Goliath, yet stripped of his armour: as a roaring Lion, yet without jaws or paws▪ as an hissing Serpent, yet without a sting: the sting of death is sin. Christ hath taken away the sins of the world. In his own body upon the tree he hath borne the sins of us all: therefore let us not fear death.  
2. It is but a sleep. Lord, if he sleep, then shall he do well enough.  
Men are refreshed after sleep: so we after death.  
Apoc. 3.14, 13. There be two benefits which we shall receive by death.  

Gen. 8.9.  1. We shall rest from our labours. Here we are like Noah's Dove, we can find no rest either day or night: we shall rest from the works of our calling. Now indeed, we are early up in the morning, sit up late at night, and eat the bread of carefulness, all the day long, but then we shall rest from that toiling and moiling: we shall rest from the works of piety and Religion. All that we shall do then, will be to sing Hallelujahs to our blessed redeemer. We shall rest from sin: we shall no longer cry out like tired Porters: 
Rom. 7.24.  Oh wretched man that I am, who shall deliver me from this body of death? We shall rest from all miseries and sicknesses, cry out no more, my head, my head, nor complain of troubles in ourselves, Wives, Children or servants.  
We shall rest from weaknesses and infirmities. Now we eat, drink, sleep, etc. but then we shall eat of the tree of life, which is in the midst of the Paradise of God, and never hunger or thirst any more.  
2. Their works follow them: our labour is not in vain in the Lord. The alms of Cornelius, the garments of Dorcas, the Centurion's Synagogue, a Cup of cold water given in CHRIST 's name shall be rewarded: so that we may sing like a Swan before our death, as St. Paul did, 2 Tim. 4.8. henceforth there is laid up for me a Crown of righteousness, which the Lord the righteous judge shall give me at that day: and not to me only, but unto them also that love his appearing.  
4. Comfort against death is a glorious resurrection, job 19.25, 26.27. Phil. 3. Christ's glorious body. Our bodies putrify 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 raised up by Elias, the Son of the Shunamitish Woman by Elisha. In the New Testament Christ raised up three; the one in domo, jairus daughter: the other in feretro, on the Bear, the Widow's Son of Naim; the third in Sepulchro, that was Lazarus which had lain four days and began to stink; 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 follows her, and that is judgement.  
judgement: either of absolution for the godly: come ye blessed of my Father; or of condemnation for the wicked, go ye cursed into, etc.  
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. 
2 Cor. 5.10.  We must all appear before the judgement seat of Christ, etc. The drunkard must give an account of his drunkenness: the covetous man how he hath employed his riches: we must give an account of our oppressions, thefts secret or open: of our negligent coming to Church and contempt of the Word of God. Let this cause us with a narrow eye to look into our lives, let us judge ourselves in this world, that we be not condemned hereafter. Yet there be a number in the Church that think it a scare Crow, and make a mock 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 means to pull us from sin, and to make our peace with God in this world, that we may stand without trembling before the Son of man.  
judgement follows upon the neck of death: either come thou blessed, or go thou cursed. The good thief the same day he died, was with Christ in Paradise; that was his judgement, the rich man, the same day he died, was in hell in torments, that was his judgement.  
Wherefore, whilst we have time, let us repent; while God giveth us a breathing time on the face of the earth: for when death cometh, it is too late: then there is no mercy, but judgement to be expected. While we be alive, Christ knocketh at the door 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 kingdom of glory: 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 Virgins, he will not open to us.   

VERSE 28.  
AT the which offering he died.  
To take away; not existentiam peccati: but reatum, dominium, & paenam.  
Of many, Matth. 26.28. he died for all sufficienter.  
What is CHRIST dead and gone? then we shall never see him again?  
Yes: he shall appear in the heavens with his mighty Angels.  
Without sin. Why, the first time he appeared without sin? for He knew no sin.  
I but then he came with his frail body to offer up for sin, Verse 26.  
Now he shall appear with no more sacrifice for sin. Then he came as a Lamb to be slain for sin: now as a King and a Lion. Then he came as a Priest with a sacrifice to offer: now as a judge 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 Mass. Men may as well dye often, ordinarily, as Christ be offered up often. As this is an unmoveable truth, that a man ordinarily dies but once: So this is a firm position in Divinity, that CHRIST can be but once offered properly.  
But to whom shall the day of judgement be comfortable? to them that are weary of the load of sin, and look for their deliverer, 
jud. 5.28.  Phil. 3.20. Tit. 2.13. 2 Pet. 3.12. The mother of Sisera looked out at a window for the coming of her Son: So we, the spiritual mother, brethren and sisters of Christ, must look out at the window of our hearts for him.  
A Woman looks for her Husband: and we look to our money, our Sheep and Oxen, but we look not for Christ. It is to be feared, if he were a coming, we would entreat him to tarry still and say with the devils, why art thou come to torment us before the time? he is our deliverer, let us look for him, as faithful servants for their masters, and say; come LORD JESUS, come quickly.  
The second coming of CHRIST is here notably described.  

1. He shall come potenter, because it is said, he shall appear.  
2. Innocenter, without sin.  
3. Finaliter, to them that look for him.  
4. Vtiliter, to salvation.   
He shall appear to all, yea even to them, that look not for him: they that have pierced him, shall see him: he shall appear to judas, that for thirty pieces betrayed him: to the pharisees that burned in hatred against him to the death, and would not be satisfied but with his blood, crying out with full mouth and would have no nay, crucify him: to the Soldier that thrust him through with a spear: he shall appear to abominable murderers, to beastly drunkards, to impure adulterers and adulteresses, that have grieved him with their sins, and died in them without repentance: but it shall be to damnation, go ye cursed into everlasting fire. So that as soon as they begin to peep out of their graves, they shall howl and cry, o ye hills and rocks 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 look for him, that love his appearing, that say in their hearts with them in the Revelation, Come Lord jesus, come quickly, he shall appear to salvation: So that they shall lift up their heads, because their salvation is at hand: he that cometh is their friend, elder brother, Husband, Head, Saviour, therefore they need not to fear his coming: they shall meet Christ in the air, be translated with him into the kingdom of glory, and remain with him in unspeakable happiness for evermore. Wherefore let us all be in the number of them that look for his coming: be ye like to servants, says Christ, that wait for their Master. As the daughter of jepthe looked for her father's coming, went forth with Timbrels and dances to meet him: so let us joyfully look for Christ's coming, the father that hath created us, the SAVIOUR that hath redeemed us. Shall not the Wife look for the coming of her Husband, if he be gone into Spain or a far Country? Shall not one brother look for the coming of another? jesus Christ is our Husband, our elder brother: therefore let us look for him. The Saints in St. Paul's time looked for his coming: and shall not we now? all the signs of his coming are passed, which may be as warning pieces to us: the Gospel hath been preached over all the world, rumours of wars, therefore why should we not look for his coming?  
Especially his coming to our particular death may be looked for every moment of an hour. I am now old, said Isaac, yet know I not the day of my death. So may every one of us say. Absalon was a young man: yet hanged by the hair of his head, and shot to death by joab. Nabal a rich man, over night merry with wine, in the morning as dead as a stone. Valentinian the Emperor, when sitting in his Consistory, he railed on the Sarmatians, an issue of blood burst out of his body, and he died immediately. We are now strong, healthful, and lusty, God be praised for it; yet the axe of death may cut us off ere we be aware. Wherefore let us look for Christ's coming general or particular, that whensoever he shall come, we may enter with him into the wedding chamber of the kingdom of heaven, there to remain with him for evermore.    

CHAP. 10.  

Analysis.  BEfore, we had a dissimilitude between the two High Priests: now he prosecutes the difference between the Law and CHRIST.  
1. A consummation of the Priesthood of Christ, to Verse 19  
2. An exhortation to constancy, inferred thereupon.  
In the consummation, 1. An antithesis between the legal sacrifices and Christ's, in the ten former Verses.  
2. An opposition between the Priests of the Law and our Saviour Christ, ab 11. to 19  
The Antithesis between the legal sacrifices and Christ's hath two branches: 

1. Is the weakness of the legal sacrifices, in the four first Verses.  
2. The power and efficacy of Christ's sacrifice, à 5. to 11.    
The weakness of the legal sacrifices is set down in this analysis 1 axiom: that they could not take away sin and sanctify them, that offered them; which is confirmed by four arguments.  
1. From the nature of the Law: that, which was but a shadow of the remission of sins and other good things to be procured by CHRIST, could not take away sin: the Law was but a shadow, etc. Ergo.  
2. From the often repetition of them. If the legal sacrifices analysis 2 could have taken away sin, purge the consciences of them that offered them, from the guilt of sin, than there needed not such a frequent iteration of them: but they were often iterated: ergo.  
From the use of them. They that can only put men in remembrance analysis 3 that they be sinners, cannot take away sin: he that puts me in mind, 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 baseness of them: there Bulls, and analysis 4 Goats, and such like beasts were offered: now it is impossible, that the blood of such creatures should take away sin: ergo, they were not able to do it.  
The power of Christ's sacrifice is confirmed by a testimony analysis 5 out of the Psalm; where there is, 1. An allegation of the testimony to Verse 8. 2. An explication of it, Verses 8.9, 10.  
In the testimony alleged there be two things.  
1. CHRIST 's calling to the offering up of this sacrifice, Verse 5.6.  
2. His promptness and readiness to execute that calling Verse 7.  
In his calling two circumstances. 1. The time when 2. The reason why: the time was at his coming into the world, Gal. 4.4. The reason is taken from the rejection of the legal sacrifices.  
Which is amplified by a repetition of those rejected sacrifices. analysis 6  
His readiness to execute his calling appears 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, lo I come: the impulsive cause was the fulfilling of the Scripture, which had written of him before: the end, to do 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 legal 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 legal sacrifices, concludeth the necessity of Christ his sacrifice.  
These being premised, and God professing that he takes no pleasure in them, than cometh our Saviour with an offering of the sacrifice of his own body.  
Then followeth the consequent. 
Analysis.  analysis 10  
The second Antithesis is between 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 Gospel.  
1. For number, they were many for their office, they stood ministering every day. 3. For the sacrifices, they offered always the same, and that often. 4. For the inability or insufficiency of them, they could not take away sin.  
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 sins, whereas theirs were not.  
4. He sitteth as Lord, he stands not as a servant, as they did: and he 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 died, analysis 15 and the overthrow of his enemies.  
Then it is ratified by a reason, taken from the power and virtue analysis 14 of his sacrifice. If by that one offering, which he made on earth, before his Ascension into heaven, he hath perfected his for ever, than he may well continue in heaven still at the right hand of GOD: but, etc. Ergo.  
analysis 15 This opposition is confirmed by a divine testimony out of the Prophet jeremy.  
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 Priesthood 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, etc. as appeareth by the testimony afore cited: ergo, the latter.  
An exhortation to holiness of life is deduced upon the former doctrine.  
The former part of the Epistle hath been doctrinal, delivering many excellent points of doctrine concerning the person and offices of our Saviour Christ.  
In his Priesthood he hath been more ample, because greatest controversies were moved about it. The latter part of the Epistle is moral, showing what use we are to make of the former doctrine, to Verse. 20. cap. 13.  
In this exhortation. 1. A general proposition comprehending summarily in it all things belonging to a Christian, à 19 to 32. 2. A particular unfolding of it.  
In the general proposition. 1. The substance of the exhortation, 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 we are exhorted. The foundation, whereupon it is built, is the consideration of many singular benefits, which we reap 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 blood of jesus. 2. By the manner of entering into it, not with fear and trembling, quaking and shaking, but with boldness.  
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 greatness, by his superiority and authority.  
The matter of the exhortation, which is a general drawing near 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 virtues wherewith we must draw near to him, which are four.  
1. Faith. 2. Hope. 3. Love. 4. Christian exercises for the preservation 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 engendereth, which is the comfort of a good conscience: as they in the time of the Law were sprinkled with the blood of beasts, Exod. 24.8. So being justified by faith, our hearts are sprinkled with the blood of Christ, whereby being purged from all our sins, we are delivered from an evil accusing conscience, and have peace with God.  
The second virtue 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 be faithful, that hath promised eternal life to us, which we hope for, then let us keep the profession of it: but God is faithful, that hath promised eternal life to us, which we hope for: ergo, let us keep 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 removed, analysis 24 V. 25. The virtue of love is amplified. 1. By an antecedent, that must go before it, the considering one of another: and by a consequent, that necessarily followeth love, which is good works.  
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 mutual exhorting one of another: whereunto he spurreth us by a consideration of the nearness of the day of judgement: confirmed by their own testimony.  
If the day of judgement be at hand, wherein we must give account, how we have behaved ourselves in this present life; what souls we have won by our diligent exhorting one of anothor, and what we have lost by the neglect of that duty; then let us carefully exhort one another. But the first is true, as you all see: therefore let the latter be practised by us.  
analysis 26 The necessity of the exhortation, depending upon the woeful destruction of them, that contemn it. If they, that despise this exhortation, forsaking the fellowship of the faithful, and setting light by the blessed sacrifice of our Highpriest, shall drink deeply of the Cup of God's vengeance; than it behooveth us all to regard it: but they, etc. 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 sin: 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 remedy against sin, there remains no more sacrifice for it.  
analysis 27 2. By a position of the grievous punishment itself, which is a fearful expectation, of two things: of judgement, as of the antecedent; 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 fuel of this fire.  
analysis 28 The confirmation of it, by two arguments.  
1. A Christ's Law: but the one: ergo, the other.  
Where, 1. The protasis of the comparison, showing what befell 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, without 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 grievousness 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, than a servant in the house.  
2. The heinousness 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 Son there be two special things; the mystery of his incarnation; for that they tread under foot 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 blood of the Testament an unholy thing. Which ingratitude is amplified by a benefit bestowed on them: though they had been sanctified by that blood.  
For the Holy Ghost is the instructor and comforter of the Church; that reveals the will of God to men. They despise the spirit of grace: therefore they are worthy of sore punishment.  

VERSE 1.  
THe ceremonial Law, not the moral: that containeth substantial duties: that showeth sin to us, but is no shadow of any thing in Christ to come.  
A dark, an obscure delineation  
Of jesus Christ, and all his benefits, of justification, sanctification and redemption purchased by him: bonagratiae & gloriae.  
A lively picture of them, as we have in the time of the Gospel, wherein Christ is painted out and crucified before our eyes.  
A shadow is a resemblance of a body: utrumque repraesentat: umbra in communi, imago in particulari. When ye see a shadow, ye may truly say, there is a body, yet it is but a general resemblance of a body. 1. A shadow cannot fight. 2. Not eat. 3. Not speak. 4. Not walk, but accidentally. Ye cannot perceive in a shadow the distinct parts and members of a body, the eyes, the face, hands, arms, feet, etc. 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 several parts and dimensions of the body: So in the Law they had a sight of Christ, yet it was darkly in a shadow. We have the very express form and image of Christ with all his benefits: they had Christ in an obscure picture drawn at the first in dark lines: we have him as in a lively picture graced with most lightsome and excellent colours. Abraham saw the day of Christ, and was glad: yet he saw him a far off, and at a little crevice: we see the sun of righteousness clearly shining before our eyes: they saw him as in a winter day: we see him in a bright summer's day. 
Luk. 23.24.  Blessed are the eyes that see, that which we see: for Kings and Prophets have desired to see those things which we see, and have not seen them.  
The Law did shadow out Christ; by whom we are justified and redeemed from our sins: it did not justify and redeem us.  
The same specie, though not numero: the same in substance, as Goats, Sheep, Heifers, etc. and offered up always with the same rites and ceremonies: they offered them up regulariter; the same according to the Law, frequenter, indesinenter, yet inefficaciter.  
Never: though they be iterated ten thousand times, etc. 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.  
Yearly: he seems to allude especially to that sacrifice which the Highpriest offered yearly for all Israel, when he went into the Sanctum Sanctorum: that of all others was most solemn, for himself, his household, and the whole land, Levit. 16.  
Sanctify: the heart or conscience. Though they might give them an outward kind of sanctification. Or perfect, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the Word, Sacraments, prayer, cannot perfect: no perfection till we come to heaven.  
That came to it. As Scholars to the Master, to be taught and directed by it.  
Whereas all that come to CHRIST by faith, obtain true Sanctification, Hebrews 7.25. salvation is not by the Law, but by jesus Christ.  
But herein is condemnation, says Christ, light is come into the world, but men love darkness more than light. We live in wonderful light: yet the works of darkness are too rise among us: drunkenness, envy, strife, emulations, etc. 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 sin remaineth. We see much, yet we practise little: therefore our sins multiplied by us in this great light, shall testify against us at the latter day.  
I fear 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 shadows among us. A shadow of knowledge, of zeal, love, holiness; we have a form of godliness, but deny the power thereof. Therefore as we live in greater light, so let our light shine before men, that they seeing our good works— we and they may glorify our Father in this life, and be glorified of him in the life to come.  
Our Sacraments may sanctify us instrumentally: they may be as instruments whereby God conveyeth Sanctification to us. In respect whereof Baptism is called the washing of the new birth: they may sanctify us significantly, as signs of our sanctification, nay as seals of it; but they cannot sanctify us as principal efficient causes of our Sanctification. Now it is CHRIST alone, that thus sanctifieth us, and cleanseth us from all our sins: for this cause sanctify I myself. 
joh. 17.19.  He is the only fountain of our sanctification: neither the sacrifices in the Law, nor our Sacraments in the time of the Gospel can (in this sense) procure to us the sanctification of our souls, that we may be fit for the heavenly Jerusalem.   

VERSE 2.  
SOme copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— make it an interrogation: yet it is better to read it affirmatively: otherwise they should have ceased to have been offered.  
Once purged: from the guilt and punishment of sin.  
Should no more be pricked in conscience for their sins, their consciences accusing them, and drawing them before the tribunal of God's justice for their sins. If a medicine have once throughly cured a man, it needs not again be ministered to the man. So if the ceremonial Law with her sacrifices had healed the people of their sins, those sacrifices might have ceased to be offered: but they were offered every year: therefore they did not purge them from their sins.  
The often iteration of those sacrifices showed their inability to take away sin.  
If the sacrifice of Christ once offered on the Cross have purged us from all sin, than Christ must be no more offered: but the sacrifice of Christ once offered on the Cross hath purged us from all sin, which the Papists deny not. Therefore Christ is no more to be offered, as they say he is, in the sacrifice of the Mass.  
The Jesuits affirm that the Apostle here strikes at the legal sacrifices: but not at the sacrifice of holy Church. I but with one stroke he woundeth them both. The repetition of a sacrifice argues the weakness and debility of it: for if it have once abolished sin, it needs not be repeated again. CHRIST by his sacrifice on the Cross hath taken away the sins of the world: therefore Christ is not to be offered up any kind of way, neither bloodily, 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 general knowledge of the Law written in the hearts of us all, and conscience is a particular application of it to ourselves. As for example, the Law of God says, Whoremongers and Adulterers God will judge.  
My conscience says to me, if I be guilty of that sin, thou art an Adulterer, thou hast had thy Queans in many corners: therefore 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 kinds of consciences.  
1. There is an erring conscience, a blind conscience: as was in them that thought they did God good service, 
joh. 16.2.  when they killed the Children of God. Such a conscience was in Paul before his conversion, for the which he was grieved afterwards: when the eyes of their mind come but once to be opened, than their conscience will accuse them for it.  
2. There is a sleeping conscience. A man knows the will of God, yet his conscience being a sleep for a time, 
2 Sam. 24.8.  he lies snorting in the bed of sin. So did David in his sin of numbering the people: but his conscience awoke at the length, and his heart smote him for it. A man may lie sleeping in covetousness, drunkenness, adultery, and God at the length awaken him out of that sleep, 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 hardened in their sins. Custom becomes another nature. They are so accustomed to drinking, whoring, oppressing, and deceiving of their neighbours, as that they think those to be no sins. Their consciences never check them for them. These are in the ready way to Hell.  
4. There is an accusing conscience, which is as a scolding quean in the house of a man's heart, and will never suffer him to be 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 own consciences. 
joh. 8.9.  Such a conscience had judas, when he cried, I have sinned in betraying innocent blood. 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 God's Children. It may lead some to hell, and for others, it may be the way to heaven. Mordeat nunc, ut moriatur— It is better for us that this Worm gnaw on us here to the vexation of our hearts for a while, then gnaw on us eternally hereafter.  
This accusing conscience more or less we shall have in this world at one time or other: they that fall into gross sins and yet never feel a hell in their consciences in this life, shall never find an heaven in the life to come. Therefore it was well said of one being demanded which was the way to heaven: hell, says he. For if thou goest not by hell, thou wilt never get to heaven.  
3. There is an excusing and clearing conscience. When the books are cleared between GOD and us. A debtor is cleared when the book of his Creditor is crossed: so our consciences are quiet, when our sins are out of God's book, than 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 be obtained by any thing that we can do in the time of the Gospel. It is neither our coming to Church, nor hearing of Sermons, (though these be good things) not our prayers, fastings, alms deeds, receiving of Communions: Noah, though we should give our bodies to be burnt. These are excellent duties; yet these cannot acquit our consciences of sin: for when we have done all, we are unprofitable servants, and we sin in our best actions. The only way to come to a quiet, and excusing conscience, is the application of Christ's merits to ourselves: 
Rom. 5.1.  being justified by faith we have peace with God.  
If we have laid hold on CHRIST by a lively faith, we may take up that song: death, where is thy sting? etc. Therefore let us repent, and then entreat the Lord to assure our consciences that CHRIST hath died for all our sins, and then we shall have no more conscience of sins. So we shall sing for joy, when we lie on our death beds, and shall stand without trembling before God in the life to come.   

VERSE 3.  
But the offerers of them have still conscience of sin.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Not only of their present sins, but of their sins passed too. All of them do lie as a load still on their consciences, whereof the yearly sacrifice by the Highpriest putteth them in mind, Levit. 16.21.  
As they in the time of the Law had many sacrifices to put them in remembrance of sin: so we in the time of the Gospel have many remembrancers of sin. Sundry Monitors to admonish us that we be sinners. The Rainbow may be a remembrance of sin to us, that the world was once drowned for sin, and that it might be so still, but for the goodness and mercy of God. Baptism daily ministered in the Church putteth us in mind of sin: for if we were not sinners, we needed not to be baptised. The Lord's Supper puts us in mind of sin: do this in remembrance of me, that my body was broken for you and my blood shed for you on the Crosse. The immoderate showers that come oft in harvest, and deprive us of the fruits of the earth, may put us in mind of sin: for they be our sins that keep good things from us. Our moiling and toiling for the sustentation of ourselves with much care and wearisome labour: for if we had not sinned, it should not have been so. The sicknesses and diseases that be among us, terrible agewes that bring men to death's door, and continue with them many weeks together: the plague and pestilence that hath raged among us, swept many, thousands away, and in a manner consumed some Towns, etc. the death of so many of our brethren and sisters continually before our eyes, etc. may put us in mind of sin, for if we had not sinned, we should not have died. There be a number of things to put us in mind of sin: but there is nothing that can take away sin, but jesus Christ, the Lamb of God that taketh away the sins of the world. All these should humble us, and make us to knock on our breasts with the poor Publican, and say, o God be merciful to us sinners. Therefore let us all fly to this heavenly Physician for the curing of us.   

VERSE 4.  
HE doth not say, it is an unlikely thing, hard or difficult, but impossible.  
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 holiness in Bulls and Goats.  
3. Man is a far more glorious creature, than Bulls and Goats: created after Gods own Image, endued with reason and understanding, yet the blood of the wisest and holiest men in the world could not make satisfaction for sin, much less can the blood of Bulls and Goats.  
Ye are more worth than many Sparrows: so we are more worth than many Bulls and Goats.  
4. The Angels in heaven cannot take away sin: much less Bulls and Goats.  
5. As man had sinned: so the blood of man must be poured out for the sin of man: yea, the blood of such a man as knew no sin. A sinner cannot satisfy for sinners: therefore it became us to have such a Highpriest, as was separated from sinners. Neither was he to be a mere man, but God and man: the power of man is finite, the power of God is infinite. Therefore he that delivered us from sin, offered up himself by his eternal Deity. So that it is not the blood of Bulls and Goats that can take away sin, but we are purchased with the blood of God. 
Hebr. 9.24. Act. 20.28.   
Object. Levit. 16.30. That is spoken sacramentally, because that was a token and a signification of their cleansing.  
Object. Rhemists. The sacrifices of the Law before Christ could not take away sin: but the sacrifice of the New Testament, since CHRIST 's death, being an Application of it, can take away sin.  
Sol. I but no creature can do 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. We are redeemed from our old conversation by the precious blood of CHRIST. Our sins cost the blood of the LORD JESUS. Therefore let us take no pleasure in them. David said of the water, for the which three of his worthies ventured their lives, 
2 Sam. 23.17.  this is the blood of them, etc. Therefore he would not drink of it, but poured it on the ground. So as often as we are enticed to sin, to drunkenness, uncleanness, covetousness, etc. Let us say, these cost the blood of the Son of God; therefore though never so sweet, let us not drink of that water, but hurl it away. The love of CHRIST should constrain us to it. Will any nourish a Serpent, that hath killed his dear friend? Sin is the Serpent, that killed CHRIST, the friend of friends: therefore let us not harbour him, but hurl him out of doors. Yet this blood wherewith we are bought, is little considered; for all that we wallow in sin still. But they that belong to Christ, will lay it to heart, that it may be as a bridle to restrain them from sin. As we are washed from our sins in the blood of Christ (no other blood could do it) so let us cast away sin, keep ourselves undefiled in this world, that we may reign with Christ in the world to come.   

VERSE 5.  
1. THe promised Messiah, of whom David prophesieth in that Psalm: for there be sundry things that are peculiar to Christ, and cannot be communicated to David. 1. God required sacrifices of David: but of this man he requireth none, Psal. 40.6. 2. This man was to supply the defect of the legal sacrifices, and to fulfil the will of GOD perfectly for mankind: this could not David do. Therefore this is a prophecy which David maketh of our Saviour Christ.  
Taking our nature on him. In respect of his deity he was in the world before; but now he is in it too in respect of his humanity. joh. 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 slain, & incruenta. Caphatsta: thou takest no pleasure in.  
He would have those sacrifices in the time of the Law, as demonstrations of their obedience, and monuments of thankfulness, as Noah: but now in the time of the Gospel he will not have them. 2. He would have them, as types and figures for a time, to represent the sacrifice of Christ to come: but he will not have them, as propitiatory for sin. The only propitiatory sacrifice for the sins of the world is the sacrifice of Christ's body, which is opposed to the others.  
Hast thou fitted in all respects for me.  
Here seems to be an apparent jar between St. Paul and David. In the Hebrew it is, aoznaijm Carithali: boared.  
Some think that the Seventy whom St. Paul followeth, did at the first interpret it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the Hebrew: and afterwards by the fault of the Printers came in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But there is no likelihood the Apostle would cite a corrupt gloss, instead of the true interpretation.  
In substance there is no difference between the Hebrew and the Greek. If God the Father prepared ears for Christ, than a body. For there cannot be ears 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 Prophet's meaning more plain, which St. Paul layeth hold of, because it fitteth his purpose: to make an opposition between the sacrifice of Christ's body, and the sacrifices of the Law.  
The servant, that would dwell with his master, had his ear bored through with an awl: Exod. 21.5. So because Christ offered himself as a servant to God the Father for our sakes, it is said, that he boared his ears in token of that his voluntary service. But he could not have his ears prepared for the doing of the will of his Father, unless he had a body. Therefore the seventy to make it more clear, says, a body hast thou prepared for me, wherein I should do thee service, and suffer for mankind.  
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 God's justice for the sins of men, Verse 10.  

joh. 16.21.  There is joy, when any man child cometh into the world: but much more have we all cause to skip for joy at Christ's coming into the world. Unto us a child is given, to us a Son is borne: behold I bring you tidings of great joy, 
Isai. 9.6.  said the Angel to the Shepherds, when Christ came into the world. The Angels sung at his coming, which needed not to be redeemed by him: and shall not we men sing for his coming, for whose redemption he came into the world? it had been 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 days of our life for his coming into the world.  
When he cometh into the world, that was the maker of the world. For by him all things were made— nay, that which is more, when he cometh into the world that was the Saviour and redeemer of the world, that reconciled the world to God: and yet found no kind entertainment in the world, he was railed at, spitted on, buffeted, whipped crucified: he came into the world, but the world received him not. And shall we that be Christians imagine to find any kindness in the world? it hated the Head, and will it love the members? no, we must look to have a stepmother of the world, as Christ had: we must look for crosses and afflictions in the world, as he had.  
As Christ came into the world: so in the time appointed by the Father, he went out of the world again: and so must we. There is a time to be borne, and a time to dye: as we came into the world, so we must go out of the world. Where we came we may know: but where we shall go out, we cannot tell. Let us glorify Christ, while we be here, that at our departure out of the world, we may live with him in eternal glory.  
He saith: not so soon 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 poor woman, affianced to a Carpenter, that was brought to bed in a stable in the Inn, where he was laid in a Manger, wrapped up in mean swaddling clouts. This was the manner of his first coming: contemptible in the eyes of the world. But his second coming shall 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 meanly: then he shall come as a Lion and a King to reign for ever. Therefore that shall be a glorious coming: it shall be terrible to the wicked, but most comfortable to us that be the wife of the Lord jesus.  
A true body, made of a Woman, the fruit of her Womb, as ours is: not an aery or fantastical body, as some Heretics dreamt. A body in all substantial things like to ours: differing only in one accidental thing, and that is sin: him that knew no sin did God make sin for us—  
God ordained him a soul too. The deity did not supply the office of his soul, as Apollinaris did imagine: he had a true soul too, as we have, wherein he suffered for our sakes: my soul is heavy to the death. But because the body is conspicuous, so is not the soul; and because he was to dye in his body, he could not dye in respect of his soul: therefore the spirit of God nameth that.  
God hath ordained a body for every man: but a more special 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 sin, it might be a propitiatory sacrifice for the sins of the world. Ours are most wretched and sinful bodies, that because they are poisoned with sin, must one day see corruption, and be consumed to dust and ashes. Lazarus body did stink, when it lay four days in the earth. Ours in regard of sin are stinking bodies: but Christ's was a most glorious body, and for that cause saw no corruption. Absalon had a beautiful 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 Martyr's bodies, that were burnt for the profession of the Gospel, were in some respect to be honoured, because they were the Temples of the Holy Ghost, and sealed up the truth of the Gospel with their blood: yet all their bodies joined together, nor the bodies of all the holy men in the world could make satisfaction for one sin: therefore God ordained Christ a body for this purpose, to be offered up for the sins of us all.  
As for our bodies, let us labour to offer them up as a lively sacrifice to God in all obedience to him in this life; that Christ may change them, and make them like his glorious body in the life to come.   

VERSE 6.  
THe reason why thou hast prepared this body for me is, because in burnt offerings and sin offerings thou hadst no pleasure. These would not content thee, therefore I come with my body into the world. Supply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Here he reckons up two other sacrifices used in the Law, which God likewise rejected. Loa shealta, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The sense is all one.   

VERSE 7.  
FReely, of mine own accord, as 1 Reg. 22.21. Isai. 6.8. as an obedient child says to his father, lo I come, father: if it be to preferment, a man will say, lo I come: but if it be to the Gallows for another, who will say, lo I come?  
Why? because in the beginning of thy book— that moved him to it, that the things written of him might be performed.  
Hebr. Bimgillath, in volumine, in the scroll. For the Bible with the jews (as it is at this day) was wrapped up in a scroll, not printed, as it is among us. Megillath, of Galal, volvere. The seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which hath bred diversity of interpretations. Some refer it to the beginning of the Psalms, 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 seventy have interpreted the Hebrew word aright: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Suidas recordeth) doth signify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, involucrum, because when the book is rolled up in a Scroll, it comes to a kind of head. In the Scroll of the Book, that hath the form of an head.  
The Scripture is called one book, because, though it contain divers books, yet it agreeth as if it were but one: no dissonance in this book. There is never a book in all the Bible, but testifieth of CHRIST. It is written of him, Gen. 3. The seed of the woman. It is written of him in all the books of Moses, in the Historical books, in the Psalms, and in all the Prophets: therefore to fulfil these writings, CHRIST came in the flesh, Matth. 26.54. he would not escape death, that the Scripture might be fulfilled.  
To do thy will. CHRIST came not only to do the general will of God comprised in the Law: but to do his particular will also, as the Mediator of mankind: to dye for man, Luk. 22.42. joh. 4.34.6, 38. he offers himself to death, joh. 18.5. he comes as a Lamb to dye for us: he offers himself to the butchers.  
Oh the unspeakable love of Christ! If it be to ascend to honour and preferment, than we will say, lo I come. If any say, here is a 1000 l for thee, we answer readily, Lo I come: but if it be to go to the Gallows, there to be hanged for another man, who will say, lo I come?  
CHRIST was now going to the Cross, there to be hanged between two thiefs for us, that were no better than thiefs, robbing God of his glory: yet he says, lo I come, I am here, Father, to do thy will, and to dye for sinful men.  
Who can sufficiently express 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? o admirable love! the love of CHRIST should constrain us, and cause us to say, lo we come in the like case. Lord jesus, wouldst thou have me to go to prison for thy sake? Lo I come. wouldst thou have me to lose all my goods for thee and thy Gospel? wouldst thou have me to be banished out of my Country, nay to be burnt, to dye an ignominious death for thy sake? lo I come. I am ready, says Paul, 
Acts 21.13.  not only to be bound, but to dye at Jerusalem for the name of the Lord jesus. Oh that the like affection were in us! If any call us to go to the Alehouse, we are ready to say, lo I come, I will be with you out of hand. If any call us to a foolish and wanton interlude, lo I come, we fly speedily: but if it be to do the will of GOD, especially to suffer any thing for the name of CHRIST, than we draw back: we have married a Wife, we are wedded to our pleasures, we cannot come.  
But let us in some measure go as cheerfully, about Christ's businesses, as he did about ours, when He went to dye for us, and said, lo I come.  
Our Saviour Christ is only to be found in the Scripture, he is the principal object, and scope of the Scripture, the Scripture is a glass wherein we behold Christ, joh. 5.39. to him bear all the Prophet's witness. Ought not all things to be fulfilled, 
Luk. 24.44.  that are written of me in the book of the Psalms.  
In Plutarch it is written of all the famous men among the Grecians and Romans. In Xenophon it is written of Cyrus. In Caesar's Commentaries, of Caesar. In Herodotus of Darius. In Ambrose of Theodotius and Valentinian. In Eusebius of Constantine that religious Emperor.  
But in the Scripture it is written of CHRIST, the author and finisher of our salvation: without whom we can have no comfort in any thing whatsoever. This should inflame us with the love of the Scripture: this book should be our delight day and night. Yet a wonder it is, to see the perverseness of our nature! We had rather almost be reading of any book, be it never so ridiculous, of any fabulous History whatsoever, of Robin-hood, etc. then the Scripture: Yet here we may find Christ, to the everlasting comfort of our souls. All the books in the world are not worthy to be named the same day with this book. Timothy learned the holy Scriptures from a child: so let us all do, that we may learn 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 show the debility of them all.  
Not because they were offered by wicked men, in which respect 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 turn.  
jesus Christ.  
Which those sacrifices cannot do.  
Whereupon the Apostle concludeth, that the first being taken away, the latter is established. The legal sacrifices being removed, CHRIST 's sacrifice alone remaineth, as forcible to the putting away of sin.  
Here we see it is not enough to read and allege Scriptures, but we 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 Psalm overthrows the doting opinion of the jews, which sought justification in circumcision and in the sacrifices of the Law. And by the same he confirms this truth, that we are saved by the only oblation of our Saviour Christ. The like must be practised by us: we must not slightly read the Scriptures, but make an holy and profitable use of them. An argument derived out of the Scripture, is of more weight than all the authorities of men.   

VERSE 10.  
BY the which will, that he came to do: by the execution of which will.  
Sanctified, that is made pure from all our sins, the holiness of Christ being imputed to us.  
He shows in particular what will he means: that special will of God, that the body of his Son 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 we obtain remission of sins, justification, sanctification in this life, and eternal glorification in the life to come.  
Christ was but once offered, and that bloodily: the unbloudy sacrifice of the Mass hath no Scripture to lean upon.  
Not by the offering up of the body of an heifer, a Goatea, Sheep, etc. which were offered up often in the time of the Law: Christ's body once made.  
By this alone we are sanctified, and by it alone we stand as holy and unblameable before God's Tribunal seat. We are sanctified by baptism instrumentally, Ephes. 5.26. we are sanctified by the Holy Ghost as the worker of sanctification: but we are sanctified by the offering up of the body of Christ, as the meritorious cause of our sanctification.  
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 Gospel was sealed: yet by these we cannot be sanctified in the sight of God, because there was sin in them. Hearing of Sermons, prayers, and alms deeds, are all of them testimonies of our sanctification, and by them we make our calling and election sure. We have an inherent, sanctification in us, after we be regenerate, but that is lame and imperfect: there is nothing that can perfectly sanctify us, that we may appear without blame before God, save the offering up of the body of the Lord jesus. He is made to us wisdom, righteousness, sanctification— Therefore let us entreat the Lord, to give us a true and lively faith, whereby we may apply Christ and his merits to ourselves, that being sanctified by him, and made clean through his blood, we may enter into the holy Jerusalem in the life to come.   

VERSE 11.  
FOr there were many of them: of what sort and condition so ever.  
Standeth: as a Servitor at the Altar.  
For some thing or other was done every day: there was the morning and evening sacrifice.  
For the public good of the people, being the Minister of them all.  
One time would not serve the turn, as it doth with Christ.  
The sacrifices in special, were Bulls, Goats, Sheep, etc. yet often iterated.  
Never: no hope of it.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: fully and utterly, as they ought to be, so as they never trouble the consciences of men again: 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 inferior Priests, the Parish Priests take some pains among the people. But the Pope, the Highpriest, the Cardinals, and those that are called Majores sacerdotes, live at ease: some of them, they are minstred unto; but we must all minister in those places, wherein God hath set us, that we may enter into the joy of our Master in the life to come.  
The Angels are ministering spirits, and shall we think scorn to minister?  
2. We must no day be idle, but daily serve God in our several functions whether we be Ministers or people: pass the days of your dwelling here in fear. As we ask our daily bread at God's hands: so we must daily perform 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 do 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 thanksgiving, of alms deeds and the works of mercy. So long as we tarry in the world, let us always be offering up these spiritual sacrifices: though they be the same, yet they are acceptable to God.  
No more can any thing that we can do now. CHRIST JESUS alone is the Lamb of God that taketh away the sins of the world.   

VERSE 12.  
But He, that is jesus Christ our Priest: he being but one is opposed to them that were many. He could do 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 four things that commend this sacrifice.  

1. Sufficientia, quoad precium.  
2. Efficacia, contra peccatum.  
3. Gloria, quoad praemium.  
4. Victoria, quoad adversarium.   
He doth not stand as they did. Stare est famulorum: sedere dominorum.  
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 join 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to that which goeth before: after he had offered one sacrifice for sins for ever, the virtue whereof lasteth for ever.  
God hath no right hand nor left: but as King's cause them that be nearest, and dearest unto them to sit at their right hand; so Christ— He is in equal Majesty with his father. After the offering up of this one sacrifice, he offers no more as a Priest: but reigns as a King for ever.  
There must be no iteration of this sacrifice. The Papists allege, that the sacrifice of the Mass is the same with that on the Crosse. Suppose it were, yet it must be 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 overthrown.  
What doth he now? he doth not now play the Carpenter: he takes no more pains in preaching, in suffering as he did here: but he sits quietly in all joy and happiness at the right hand of God.  
Acts 7.55. Christ appeared to Stephen standing: but that was for the strengthening and encouraging of him against the rage of his enemies. He stood up ready to take him out of their claws into the kingdom of heaven: otherwise, for the most part the Scripture, introduces Christ sitting, as it were in his regal throne at the right hand of God, next in glory, power and Majesty to God the Father, yea equal with him in all things.  
1. This may be a comfort to us against all our adversaries. The King and Protector of the Church sitteth at the right hand of God in heaven. The Universities choose them to be their Chancellors, which are in greatest favour with the King, and most gracious in the Court: so do incorporations choose 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, he hath all power in heaven and earth. Therefore let not us fear, that are under his wings: he will not suffer us to want the thing that is good.  
2. As CHRIST now sitteth in heaven, after all the miseries, crosses and afflictions, which he 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. We may have a tragedy here, but a comedy hereafter: wormwood here, and honey there. Blessed are the dead which die in the Lord, they rest from their labours, and shall remain in heaven with Christ for ever.   

VERSE 13.  
IT might be interpreted: and expecteth the remnant. As he himself the head of the Church is in heaven: so he expecteth the coming 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 wait.  
The footstool of his feet.  
Donec imports a continuation of time.  
Sin, the Devil and his instruments, death itself.  
If Christ tarrieth for us, shall not we tarry for him? Luk. 12.36. 2 Pet. 3.12. The souls of the Saints that lay under the Altar, cried, how long Lord?— but this answer was returned to them, that they should rest for a little season, until their fellow servants and brethren were fulfilled, Apoc. 6.10, 11. The patient abiding of the poor shall not perish for ever. Let us by patience and long suffering pass through the sea of afflictions in this world, that we may be with Christ in the haven of eternal happiness in the world to come. Let us tarry for him, till the breath be out of our bodies, and let our flesh rest in hope till the day of judgement.  
2. This phrase doth signify the greatest and basest part of subjection, that can be. joshua made the men of War to set their feet on the necks of the Kings that fought against them, jos. 10.24. Adonibezeck made them, whom he subdued, to gather crumbs under his table, jud. 1.7. The Psalmist says of the enemies of Christ, they shall lick the dust under his feet, and Rom. 16.20. The God of peace shall tread Satan under our feet. I will lay thee at my foot, we are wont to say. Now as they shall be Christ's footstool: so our footstool too. We shall be conquerors, yea more than Conquerors by him that loved us: but this full and complete victory shall not be till the day of judgement, when death the last enemy of all, shall be subdued. In the mean 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 furrows on our backs, 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 footstool to their everlasting shame; and we shall be as Kings with crowns on our heads and palms 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 general, but those that are sanctified: they that remain 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: only 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 foot into the kingdom of heaven: Dogs, Enchanters, Whoremongers are without. Follow peace and holiness, without which no man shall see GOD. 
Hebr. 12.14.  Except a man be borne of water and of the Spirit, he cannot enter into the kingdom of God, joh. 3.5. Such were some of you, but ye are sanctified, etc. 1 Cor. 6.11. This is little considered of us. We falsely imagine, that we may wallow like swine in the mire of our sins, and yet go to heaven, when we dye. That cannot be. None are perfected by the offering of CHRIST, but they that are sanctified. If thou remainest a covetous miser still, and be'st not sanctified from thy covetousness; if thou continuest a drunkard, still, and art not sanctified from thy drunkenness, if thou dwellest in thy fornication & adultery still, and be'st not sanctified from these sins; If thou be'st a proud man still, and art not sanctified from thy pride, to have a lowly opinion of thyself, thou shalt never have any comfort by the oblation of CHRIST. We must be Saints in some measure while we are here on the earth, or else we 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 sanctify us in soul, spirit and body throughout, that we may enter into the holy Jerusalem in the life to come.   

VERSE 15.  
FOr the HOLY GHOST testifieth this also to us, 2 Pet. 1.21.  
For after he had said before: these are the words of the Apostle, making a collection out of the Prophet.  
He doth not say, for jeremy bears us witness: 
2 Tim. 3.16.  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 speaks in the books of Moses, in the Psalms and in the Prophets: in the writings of the Evangelists, in the Epistles of the Apostles— and in all the rest. In other writings men speak, but in the Scripture GOD Almighty speaketh: therefore how reverently are they to be read and heard of us? we that be the Preachers speak, yet it is not we, but the Spirit of GOD that speaketh in us: the HOLY GHOST speaketh 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 days: 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 laws in our eyes, that we might look on them; in our mouths, that we might talk of them; or on the fringes of our garments, as the pharisees had the Law of God: but if we fear Him, He will put his laws 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 work.   

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 alleged 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 Scripture may be applied to divers 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 alleged to purpose.  
That which we mind to punish we will remember. I remember Amalek, said the Lord. A master being displeased with his servant says, 
1 Sam. 15.2.  I will remember you anon: but God will not remember our sins, he will raze them out of the book of his remembrance. An happy turn 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. joseph would not revenge himself on his brethren, for the injury, they intended against him, and practised, but remitted: so Christ forgot the cruelty that his persecutors used towards him, Mat. 18.3. All good turns let us remember: but as for all wrongs, let them be forgotten for ever.  
Why will he not remember our sins any more? Surely because his Son Christ jesus hath died for our sins, and offered himself 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 alleged in this place.   

VERSE 18.  
WHereupon he inferreth this conclusion.  
Of these things, that is of sins and iniquities is.  
There may be spiritual oblations and sacrifices of prayer, thanksgiving, and alms deeds, Hebr. 13.17. but there remains no more offering for the expiation of sins.  
If all sins be forgiven for the one oblation, that Christ hath offered, there needs no more offering for sin: but for the worthiness of that one oblation all sins are forgiven us: Ergo, there needs no more offering for sin.  
Object. There is Christ's. As for the Mass, it is the same sacrifice that Christ offered on the Cross, therefore that may still remain as propitiatory for sin.  
Sol. 1. It is not the same: for Christ's body is in heaven, there he tarries still: Verse 13. and Act. 3.21. therefore it is not in the sacrifice of the Mass here on earth, for that cause it is not the same sacrifice, that was on the cross.  
2. Here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That was bloody: this unbloudy. Which differ as much as light and darkness, death and life: and if unbloudy, than no remission of sins in it, Hebr. 9.22.  
3. If Christ be offered in the Mass, than he must suffer there, Hebr. 9.26. but he doth not suffer there, ergo.  
4. If CHRIST be there offered, than he is there consumed: for sacrificabile must be destructibile, as Bellarmine confesseth; and in all sacrifices there is a consumption of the thing sacrificed, the Goat, the Sheep, the Heifer was consumed: and Christ was consumed or destroyed on the Cross: he is not destroyed in the Mass: ergo, he is not in the sacrifice of the Mass.  
Yes, says 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 physical and real destruction of the thing sacrificed, otherwise no sacrifice.  
Again, a repetition of the same sacrifice is here excluded. If CHRIST must be offered up often, then that one offering on the Cross was insufficient for the taking away of sin, 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 Mass I conclude still is no propitiatory sacrifice.  
Here we have a most sweet and comfortable doctrine: by the offering of our SAVIOUR CHRIST we obtain remission of sins: his blood purgeth us from all sin. In sin we are warmed in our Mother's belly, in sin we were conceived and borne. We suck sin as milk from our mother's breasts: before we be regenerate, we do nothing but sin, draw sin with Cartropes, and iniquity with the cords of vanity. After we are regenerate, In many things we sin 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 oblation of jesus Christ on the Cross once made we have remission of all our sins. In so much as we 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 forgiveness of our sins, which all the sacrifices in the Law could not purchase, nor any thing that we can do under the Gospel: so let the love of Christ in dying for our sins cause us to dye to sin daily more and more: and as he in wonderful love offered up himself as a sacrifice for the putting away of our sins: so let us offer up ourselves, our souls and bodies, as a holy, living and acceptable sacrifice to him all the days of our lives; that the power of Christ's passion appearing in us in this world; we may reign with him in the world to come.  

Analysis.  Now he makes an application of that discourse he 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 means whereby.  
analysis 20 In the way, 1. A commendation of it. 2. The conservation 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. Internal, external.  
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 propounded to us. 
Explication.   
The Highpriest in the time of the Law could not enter into the Sanctum Sanctorum, without blood, Hebr. 9.7. no more can we into heaven: he entered by the blood of a Goat and an Heifer: we by the blood of jesus, Act. 20.28.  
We have boldness of entrance into the holy places.  
How? Thiefs enter into an house: so do sacrilegious persons into a Church, but it is with quaking and trembling, lest they should be apprehended, because they have no right of entering: we enter boldly into the sanctuary of heaven, because we have a right to it by jesus Christ.  
Not to see it afar 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 heaven, Hebr. 9.24.  
In the time of the Law none but the Highpriest went into the Holy of Holies, and that but once a year: here all, both Ministers and people, Magistrates and subjects, high and low, rich and poor, all that believe in Christ, have entrance into heaven. We may be bold by prayer to enter into it in this life: 
Hebr. 4.16.  and in soul and body we shall have a comfortable entrance into it in the life to come.  
None but Gentlemen of the Privy Chamber may enter into the King: we may all go to the King of Kings, and that boldly, because we are reconciled to him by jesus 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 palace: 
Hest. 4.2.  though we be never so poorly attired, so as we believe in Christ, we may enter into the palace of heaven. Every one may not enter into the King's Privy Chamber; none but great states and those admitted by the Grooms and Gentlemen of the Chamber: all of us that are engrafted into CHRIST, may go boldly into the Privy Chamber of the King of Kings. David said of the kingdom of judea; what am I, and what is my father's house, that he hath brought me hitherto? 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 do it boldly in the name and mediation of jesus Christ. At our dying day our souls may boldly enter into heaven: there will be none to stay them. If one offer but to go into the Chamber of presence, some of the guard will be ready to put us back: but here the Angels, God's 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 soul and body, because CHRIST will meet us in the air, and translate us into it with himself. Therefore let us magnify God for this our sweet and comfortable entrance, and that with boldness into the holy place of heaven.  
2. By whom, or by what means have we an entrance into heaven?  
Not by the blood of Thomas, of Peter, of all the Martyrs in the world put together, not by any inherent righteousness, that is in our souls, not by the merit and dignity, of our prayers, fastings, alms deeds, and other works, but by the blood of jesus alone. If CHRIST had not shed his blood for us, we could never have entered into heaven. O the wonderful love of the Lord jesus! Let this constrain us to love him again, to count nothing too dear for him, no not our own blood, if he will have it, for the confirmation of his truth and Gospel.  
3. Here we see that Heaven is an holy place: they that be unholy cannot enter into it: dogs, enchanters, etc. are without. We are all by nature unholy, such were some of you, 1 Cor. 6. etc. Therefore let us entreat the LORD to make us holy in some measure in this life, that we may enter into this holy Jerusalem 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? He that goes to London, must go by a way: and there must be a way to carry us to heaven. That he pointeth out with the finger: this way is the sacred and undefiled flesh of our Saviour Christ, wherein he paid the price of our redemption.  
Which is here resembled to a veil. His flesh is called a veil, says Gorrhan, quia sub velamine specierum sumitur in viaticum. The Highpriest went into the Holy of Holies by a veil, and so by the flesh of CHRIST we go to heaven. As the veil 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 works, speeches, and actions.  
This was for the qualities.  
1. A new way. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occido: that which is newly killed. It fitly agreeth to the flesh or body of our SAVIOUR CHRIST, that was lately killed for our sins. But it is put for any new thing whatsoever, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a new opinion.  
It is not called a new way, because it was now newly found out, never heard of or known before: for Abraham saw this way a great while ago, and went into heaven by it. So did all the faithful 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 retain their vigour and strength, whereas old things whither away. This is always a fresh and a new way: the power thereof shall never be dried up. 3. New things are acceptable to men: a new Preacher shall be heard more attentively than 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 jesus, can tread in this way.  
A living way. It is improperly ascribed to a way: yet it is emphatical.  
1. So called, because it is opposed to the dead way in the time of the Law. There the Highpriest went into the Holy of Holies by the blood of beasts, that were dead, when they were sacrificed: our Saviour Christ was sacrificed alive. 2. This way is ever living and remaining for men to enter into heaven by. Some ways dye and cannot be seen: this way lives to be seen of all the faithful to the world's 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, joh. 4.  
This way hath Christ dedicated for us: he hath gone it in his own person, that we may be bold to follow him in it, joh. 14.2. All Antisthenes' Scholars had new books, pens, writing tables: and here is a new way for all Christ's Disciples.  
He hath renewed it again: that is the force of the word. It was in the time of the Law, and the Fathers trod in it: but it was renewed by Christ at his death.  
The Jesuits 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 cometh to the Father but by me. Then in what a woeful case are they that be out of this way? Turks, jews, and all that profess the name of Christ, but blaspheme it? Surely they must needs be in the high way to Hell. Yea and also a number besides that will have Christ to be but the half way to heaven? He is one part of the way, and their works are the other part. A way is for men to walk in: so in Christ and by Christ we must walk to the heavenly Jerusalem. Let us keep 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 pass through it? Christ himself will be our leader in it. As he is both the sacrifice, and the Priest: so he is the way, and the guide the way.  
He doth not say, an Highpriest, 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 goodness and mercy, that will have compassion on our weakness, and if we happen to faint, he will support us by the way.  
For his superiority and pre-eminence, 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 commander in the house: he over a part of God's house in judea; Christ over the whole house dispersed over all the earth.  

Matth. 24.45.  All Ministers in some sort are over the house of God: Who is a faithful servant, that his Lord may make rule over his house? that be over you in the Lord, 1 Thes. 5.12. So Moses was over the house. Yet a great difference between 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: we 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 tyrannical governor's, 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 jesus, that is over this house, is both able and willing to provide all things necessary for us. Therefore 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 King's dominion: White-Hall is his Chapel: so all the world is God's empire, but the Church is his house: therefore let us behave ourselves wisely and religiously in the house of God. Will any make the King's house and Alehouse to quaff 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 we be in God's house, so let us demean ourselves accordingly.   

VERSE 22.  
HAving such a wise, loving and mighty Priest, let us come unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, namely; to God by him, 
Heb. 4.16.  by the invocation of his name, ask boldly all things necessary for this life, and the life to come: as also let us draw near to him by an holy life and blameless conversation. They that make an outward profession, and deny him in their lives, are far from him: the others are near, and walk with God, as Enoch.  
Some interpret it, Let us draw near to that heavenly Sanctuary, which is opened to us, whereunto we draw near with a true heart.  
But especially this is to be understood of prayer.  
This drawing near is not so much with the feet of our bodies, as with the feet of our souls. The way whereunto, is chalked out to us, and wherein our Highpriest directeth us: for it must have relation to all that went before. Now we draw near to heaven by prayer and an holy life.  
A true heart] void of hypocrisy and dissimulation: for God heareth not hypocrites, though they make never so goodly a show, and have never so glorious words.  
2. An assured faith: which purifieth our hearts, Act. 15.9. there must be no doubting in faith, jac▪ 1.6.  
Though thou be'st as tall a man as Saul, yet thou art not the nearer to heaven: but if thou sendest many prayers to heaven, and hast thy conversation in heaven, than thou drawest near to heaven.  
Being sprinkled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to our hearts, from an evil conscience. There was a sprinkling water in the time of the Law, made of the ashes of the red Cow, wherewith the people were sprinkled, Num. 19.9. their bodies were sprinkled with that; but our souls must be sprinkled with the blood of Christ.  
From an accusing conscience, that our sins are washed away in the blood of Christ. We should have no more conscience of sin, Heb. 10.2. our consciences should no longer prick us for sin: because being justified by faith we have peace with God, and there is no condemnation to them that are in Christ jesus. This afterwards breedeth sanctification, 1 Pet. 1.2.  
There be many falsehearted wretches in the world, such as judas was, that kissed Christ, and betrayed him at the same time: there be many that pretend love to religion, and yet have none in them, such were those, Ezek. 14.1. Such were the Pharisees, whited tombs and painted Sepulchers, such were the Sadduces, that came with a notable gloss to our Saviour Christ: and there is a number of Hypocrites at this day, that mask under the Vizard of Religion. He that made the heart, knows the heart, and will one day discover them to their shame.  
Therefore if we draw near to God, let it be with a true heart, lest he say to us, as to them, this people draweth near to me with their lips, but their hearts are far from me. If we be falsehearted men, though we carry never so glorious a show, God cannot abide us: but if we be truehearted men, though there be many weaknesses and infirmities in us, he will accept us in Christ jesus. Behold a true Israelite, said Christ of Nathaneel. There be true Israelites, and false; false clothes, glasses, clocks, etc.  
Faith is like the Moon, 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 kingdom 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 we come to this full assurance? If our hearts be sprinkled from an evil conscience, by the blood of Christ. By nature have we all bad consciences, accusing us for sin. In many things we sin all. All those sins lie as an heavy load on our consciences, and make us to cry out, o my sins! they will not suffer me to be quiet day nor night: but being sprinkled in our hearts, with the blood of CHRIST, we shall no more be vexed with the sting of an evil conscience, because Christ hath died for all our sins. Happy are they that be thus sprinkled.  
Our hearts being sprinkled from an evil conscience, our bodies must be washed with pure water. It is not enough to have a good soul to God-wards, though that is the chief, but our bodies also must be washed with the pure water of the HOLY GHOST. Our eyes must be washed from unchaste looks: our ears from rash receiving of reports one against another: our hands from covetousness, theft and rapine: our feet from going to unlawful places: our tongues from reviling, lying, backbiting, slandering. St. Peter at the first refused to have his feet washed by CHRIST; but when he understood the mystery of it, he cried, Lord, not my feet alone, but my hands and my head, joh. 13.9. So let us entreat Christ to wash all the faculties of our souls, and all the members of our body with this pure water, that so we may reign with him for ever.   

VERSE 23.  
STill he alludeth to the rites and ceremonies of the Law, Hebr. 9.10.  
And washed according to the body.  
We must be washed in soul, before we can be washed in body; but he makes a special mention of the washing of the body, because it was more conspicuous, and because he now comes to an outward profession of the name of GOD, which must be declared by our bodies.  
Some interpret this of baptism, which is the washing of the new birth, Tit. 3. but they were baptised already, and admitted into the Church, and fellowship of the faithful, which some relinquished, Verse 25. Therefore he need not bid them draw near by baptism.  
Rather it is to be understood of the HOLY GHOST, who is oft in Scripture signified by water, Ezek. 36.25. joh. 3.5. This is pure water indeed, proceeding from a pure and holy spirit: this surpasses all the waters in the Law, whereof they were figures.  
Let us keep it with all our strength, tooth and nail. Let neither Satan, nor any of his instruments, let no boisterous winds of stormy persecutions drive us from it. It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Keep it, so as we lose it not: he doth not simply say, hope, but the confession of it. Let us be 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 always one and perpetual tenor, Matthew 10. verse 32. Rom. 10.10.  
Not leaning on our own wit, wisdom or strength: but upon the fidelity of God. He that hath promised to us eternal salvation by Christ, will accomplish it: therefore let us hold fast the profession of the hope which we have in him.  
If we had the word of a man only, we might be 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 baptism, that are not washed 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 kingdom of God. Therefore let us entreat the Lord to wash us with this water: Let us say with the woman of Samaria, yet more sensibly than she did: Lord, ever give us of this water: then shall we be clean and fit for the Holy Jerusalem.  
It is not enough to have hope as a precious jewel locked up in the Chest of our hearts, but we must also make a profession of it before the world, Rom. 10.10. 1 Pet. 3.15. We must profess before all men, that we look for salvation by CHRIST, and by no other. Whatsoever come of it we must keep this our profession. What went ye out into the wilderness to see? a reed shaken with the wind? we must not be wavering Reeds, but Stones built on the Rock CHRIST JESUS: we must not be as meteors hanging in the air between heaven and earth: we must not halt between two religions: we must not be wavering which way to take; whether to be Papists, Familists, schismatics, or of no religion: but we must hold fast the profession of true religion to the end. When many of Christ's Disciples departed from him, he said to the twelve, will ye also go away? to whom should we go, says, St. Peter? Let us stick to CHRIST, and go to none but him.  
There be two things that hinder it: fear and shame.  
Of the former we have an evident example, joh. 12.42. Many of the chief rulers believed in Christ: but because of the Pharisees they did not confess him, lest they should be put out of the Synagogue. Men in times of persecution are afraid to lose their goods, honour, liberty, life: it is good sleeping in an whole skin. This terrifies them from any open profession of the name of CHRIST. But let such remember, that the fearful 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 fear them that can kill the body, but Him, that can cast body and soul into hell fire. This caveat is needful in some places and time.  
The other is shame. CHRIST is poor in this world, the Gospel is sometimes naked, destitute of wealth and honour, many afflictions attend on it, the professors of it sometimes thrust to the walls. In julians' time none of the Christians were Captains, or had any office: this makes many ashamed of it. If the father be a poor man, many a son is ashamed of him, ashamed to own him for his father: so because the profession of CHRIST in some places hath nothing to grace it withal, sundry are ashamed of it: but Saint Paul says, I am not ashamed of the Gospel of CHRIST. Men will hold fast their purses: and shall they not hold fast their profession of CHRIST? Let us not be ashamed of CHRIST, how contemptible so ever he seem 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 lean upon; gratia Dei, & merita praecedentia: sine meritis sperare aliquid non spes, sed praesumptio est. I but the grace and mercy of GOD is a sufficient pillar alone by itself: the Apostle says not, keep the profession of your hope; ye have many merits; ye shall never fall; but keep it, let no persecution remove you from it: for he is faithful that hath promised. You are weak, 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 faithful. In him there is not so much as a shadow of turning. We are unfaithful, we promise and unpromise. It is not so with him. I know whom I have believed. I have fought a good fight: from henceforth is laid up for me a Crown of righteousness. In all assaults and temptations, let us not look to our own weakness, for than we may stagger, but to the promise of God, and then we may be sure: for as he hath promised us a kingdom, so he will perform it. Therefore let us hold the profession of our hope.   

VERSE 24.  
LEt us set our minds one on another. Consider what their growth is in Christ, what progress they have made in Christianity.  
Not to envy them that be adorned with better gifts than we, nor to contemn them that have lesser: to check them by their wants and infirmities, to pry 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 works. It is no love that hath no good works, 1 joh. 3.18.  
This stirring up of our brethren must not be done rashly or unadvisedly, but with due advice and wise consideration: therefore says he, consider one another. First we must consider, then provoke: we must diligently consider when we come to the performance of this duty.  
We must consider in what case our brother is touching his soul, whether he lie in ignorance or not? Whether he go forward or backward, whether he be cold in his profession or not? As we find his wants, so we must make supply by a godly provoking of him. We will consider one another's wealth, how many fair houses he hath, how much land he purchaseth, how many clothes he makes: and if he be before us in the world, we envy him. We will consider one another to do our neighbour a mischief, 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 kingdom of heaven.  
The end of our consideration must be to provoke to goodness. First to love, as the fountain, then to good works, as the streams flowing from it: Faith that worketh by love: no love, no faith. 
Gal. 5.6.  If ye be my Disciples, love one another: he that hateth is a manslayer. 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 between 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 JESUS. We have one faith, baptism SAVIOUR, one inheritance, one Father: therefore let us love one another. If this were practised by us, there would not be such heart burning between neighbour and neighbour, such uncharitable suspicions, such brawlings and contentions, even about trifling matters, as there be. Many are so far from provoking to love, as that they kindle the fire of contention, and sow the seed of discord and variance where they dwell.  

jac. 2.16.  Now love is not without good works. No good works, no love, 1 joh. 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 pitiful to the poor, to be liberal to all good uses, to adorn the Gospel by good works. The woman of Samaria said to her townsmen, come go with me, and I will show you the Messiah: So must we go to our neighbours and say; come let us go to Church and hear Divine Service and Sermon. Let us carry our servants with us. Let us go together about the town. Let us see in what estate the poor be, who wants bread, meat, clothes, lodging, etc. Let us go to the Alehouses and other suspected places, and see what disorders there be there. Let us reproove drunkenness, let us compel them that be idle to fall to work, and to get their bread with the sweat of their brows. Let us see harlots and adulterers punished, that are a disgrace to the town. Come, let us not be so glued to our money, let us give cheerfully to the preaching of the word, and to all good uses. Oh that this were practised by us, that we had some sounding bells and trumpets in the parish to toll on one another to the kingdom of heaven! especially if the chief men and women in a town, which are the bell-wethers of the flock, if they would show themselves to be good fore-horses, what a number might they draw after them? Monica Augustins mother said, volemus in coelos. o that we were like her! 
Pro. 27.17.  iron sharpeneth iron, so doth man sharpen the face of his friend: Let us sharpen one another to good works; that we 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 works. Wilt thou give to the Preacher, wilt thou be so forward in town matters? thou shalt get nothing by it. These are wretched men, and are to answer for the spoiling of themselves and others at the day of judgement. Strengthen thy brethren, said Christ to St. Peter, Luke 22.32. So we must comfort and exhort our brethren, Rom. 16.3. They were no Ministers, yet St. Paul calls them his fellow helpers, because they did help on their brethren, they helped on Apollo's, Act. 18.26. The thief on the Cross would have provoked his fellow to love and good works. Fearest thou not God? and shall we be worse than he? Let us stir up one another: hast thou no fear of God, no love to religion? They that convert many, shall shine as the Sun in the kingdom of heaven: not minister only, but all others, that are the means of the conversion of any. It belongs to all to save souls, jac. 5. ult. We are not borne for ourselves alone, as the heathen could say: it was the bad speech of wicked Cain, am I my brother's keeper? I verily, thou art thy brother's keeper, and if he perish through thy default, thou shalt answer for him at the latter day. Therefore let us provoke one another to all good duties in this present world, that we may all one with another, live with CHRIST our blessed Saviour in the world to come.   

VERSE 25.  
THe gathering together unto, that is, to jesus Christ, 2 Thes. 2.1  
We must not shut up selves in Cloisters with monks, nor with Diogenes in a ton. We must love the company of the Saints. All our delight must be in them. Especially we must beware how we forsake the public assemblies, where is the word and Sacraments, with the joint prayers of the Church.  
Some did it in the Primitive Church for fear of the enemies, loath to join with them for fear of losing their goods, honours, life, liberty.  
And now some forsake them in pride and in an high conceit of themselves depart from us, we are holier than you.  
As it is some men's custom. A bad custom: yet he names them not.  
Call one to another.  
And by so much the rather, as ye see that day drawing near.  
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 we shall be rewarded for our well doing, and they punished, that contemn our exhortations, Luk. 21.34.  
Ye see with your own eyes by plain and evident tokens, it is near at hand.  
The meetings of Christians are private or public: Political, or Ecclesiastical. Even civil meetings about the affairs of the town, 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 increase of love: have ye not houses to eat and drink in? 
1 Cor. 11.22  He likes it well that we should meet in our houses, he gives us a licence for that: nay, he forbids us not to go to the house of an infidel: 
1 Cor. 10.27.  and ye will go— Surely they that live wholly to themselves, that will not come at their neighbour's house, nor bid any to theirs, that will neither be feastmakers, nor feast-takers; they are guilty of the breach of good fellowship. Either they be cynical Diogenes': 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haters of all good fellowship and humane society.  
If there be any meetings of neighbours about the towns good, we must not draw in a yoke alone, but associate ourselves with them. If the whole town be on fire, what shall become of thine house? art not thou a part of the town, a member of it? and dost 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 seek the good of Babel, and shall not we of Zion? should not every bird have a care of her own nest? The town is the nest, wherein thou sleepest, and dost thou not care, though it go to ruin? 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 town is the Ship, wherein thou sailest, and dost not thou care though it be drowned? in those things that concern the civil good of the town, let us not forsake the fellowship we have among ourselves. God will require it at our hands.  
But especially let us beware how we forsake Ecclesiastical meetings, where we 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 many holy ones to join 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 jesus for some spots that be in her. The corn doth not skip out of the barn, because chaff is with it. Christ did not pull down the Temple, but purged it. The V. Mary was an heavenly and a singular woman, yet she would not be apart by herself, she would join with the Church of God. Woe to them that forsake her, that be the brethren of the separation, as they term themselves. Fie on such a brotherhood, God's 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 public assemblies of the Church, let our hearts skip for joy to see them, as david's did. It doth him good to see the tribes going to the house of God, 
Psal. 122.1.  and he went himself with them. 
Psal. 27.4.  One thing have I desired of the Lord, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to visit his Temple. This one thing is more to be esteemed of, than 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 kind of Christian meetings propter mutuam supportationem. Vae soli. If he fall, who shall lift him up? but if we be among the faithful, one brother may help another up.  
2. Propter participationem suffragiorum. The prayer of one righteous man is available, if it be fervent: how much more of many righteous 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 be scattered, some here, some there, it is the sooner exposed as a prey to the enemy: so if Satan that roaring Lion that walks about seeking whom he may devour, if he find any of CHRIST 's Sheep straggling from the rest, he will sooner catch them in his claws: he took Eve when she was alone, from her Husband.  
But if he see us in an army united and coupled together, the General whereof is Christ jesus, 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 midst among them. Therefore let us be in the company of the faithful, that Christ jesus may be in our company.  
Let none on pride, vain glory, singularity, or any other sinister respect rend themselves from the fellowship of their brethren; but let us rejoice in the society one of another. There is a fellowship among drunkards, thiefs, 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 Creed: we say we believe it, but we do not practise it. All my delight is on the faithful, that are upon earth. Let us take pleasure in the fellowship of the faithful in this world, that we may have the fellowship of Christ, his Saints, and Angels in the world to come.  
Love the brotherhood. 
1 Pet. 2.17.  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 do the like? quia vivitur legibus, non exemplis. Some travellours go out of the way, wilt thou do so too! Some fall into a water and drown themselves, shall we do so too? Some are so mad, as to leap into a fire and burn themselves, and shall we do so? Though others take the way to hell fire, yet let not us do it. It is the manner of some to sit quaffing at the Alehouse all the day long: let not us do so. It is the manner of some, for supposed corruptions that be in the Church to forsake the Church quite: but let them go alone, let not us follow them: we have no such custom, nor the Church of God. Let us follow them that follow Christ; and forsake them that follow the Devil, let them go alone for all us.  
Some imagine they are safe, if they have example to allege. Such and such do so.  
That is a crooked rule: ye shall meet with bad examples every where, but let us not be seduced by them.  
To this he induces us by a forcible reason.  
Ye may see it with your own eyes. Almost all the signs are passed already, they be blind that cannot see this.  
Here than it is clear, that there is a day of judgement, and that day draws near. If it were near in the Apostles time, how near is it now, a thousand and odd years being passed since? Let not us be like them that put far from them the evil day: not like that servant which saith, my Master defers his coming, and falls a beating of his fellow servants: not like those mockers, that say, where is the promise of his coming? but let us make a just reckoning, that this day is drawing near indeed, that CHRIST is ready to open the heavens, and to descend in the clouds, 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 careful discharge of all duties to God and man, that our account may be joyful at that day, that then we may meet Christ in the air, and be translated with him into the kingdom of glory.  
If the Assizes at Bury draw near, will not they that have nisiprius to try, provide their Lawyers, and have all things ready? the general Assizes of the world is near; therefore let as consider how we shall answer then.   

VERSE 26.  
WE had need to make much of the fellowship we have among ourselves, and provoke to love and good works: for the danger is great, if we do not.  
If we. It is good for all to look to it.  
He doth not simply say, if we sin; for than it were woe with us all, because in many things we sin all.  
Neither doth he say, if we sin contrary to our knowledge, or if we sin upon weakness and infirmity, as the dearest children of God may do. David sinned against his knowledge, when he committed adultery and murder. So did Peter, when he denied Christ.  
But, if we sin willingly. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: yielding ourselves voluntarily to Satan, maliciously opposing ourselves to Christ and his Gospel, and rending ourselves from the society of his Church and members, suffocating and choking the knowledge of the Lord jesus revealed to us, as appeareth by the next words.  
There is a great difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 volens and voluntariè.  
A man may sin willing, his will consenting to it, yet upon a sudden passion of the mind, drawn to it in some sort against his will. But he that sinneth willingly, doth it upon a mature deliberation, with a resolute purpose to do it, come on it what will: which indeed is rather a wilfulness, than a willingness.  
Such as do wilfully and maliciously resist Christ and his Gospel, that fall utterly away.  
Not, being blind and ignorant, but when we have received of God's gracious goodness, and as it were with both hands taking some delight in it at the beginning, having a taste of the good Word of God, Hebr. 6.  
What? the acknowledging of the truth: not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 sinned willingly and oppugned it.  
That Christ is our only King, Priest and Prophet: that he by the sacrifice of his own body hath purchased to us remission of sins, and the kingdom of heaven.  
That there is no way to be saved, but by him: yet this blessed truth they afterwards condemn, and resist it by might and main.  
Their estate is lamentable.  
For the expiation of their sins, this sacrifice being rejected by them, wherewith alone the sins of the world are taken away, there can be no sacrifice for the abolishing of their sins: they can have no remission of sins, and therefore no place in the kingdom of heaven. Their sins are sealed up in a bag. 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 be avoided.  
The Novatians have egregiously abused this place, sucking this poisonful doctrine out of this sweet flower; that whosoever sins after baptism, is damned: no hope of forgiveness of sin for them. In baptism we have remission of our sins: therefore if any sin after this general pardon, there remaineeh no remission of sins for them. In baptism we receive the HOLY GHOST: therefore to sin after baptism is to sin against the HOLY GHOST, and there is no expiation of that sin.  
Who then shall be saved? Alas than we are all in a woeful case, and none should set a foot into the kingdom of heaven.  
Peter sinned after baptism and after the receipt of the HOLY GHOST, yet he wept bitterly for his sin, and was received into mercy. The incestuous man in the Church of Corinth, that lay with his father's wife, sinned foully after baptism: yet Saint Paul would not have him to be swallowed up with grief, 
2 Cor. 2.7.  but admitted into the Church again.  
The Church of Ephesus had fallen after she was baptised, yet CHRIST raises her from that fall again. 
Apoc. 2.5.  Remember therefore from whence thou art fallen, and repent, and do the first works. At what time soever a sinner repenteth him of his sins, though it be twenty times after he be baptised, I will put his sin out of my remembrance.  
We are to know, that not all sins after knowledge are the sins against the Holy Ghost. Aaron knew the Commandment, Thou shalt not make to thyself any graven Image, yet he made the Israelites a golden Calf; for all that, he obtained mercy at the hands of God. David knew adultery and murder to be grievous sins: yet he fell into them. St. Peter contrary to his knowledge denied CHRIST, he said, I know not the man: yet he knew him well enough: he denied him not once, but thrice; he added an oath, a curse, an execration to his denial, yet he sinned not against the HOLY GHOST.  
It is a dangerous thing to sin against our knowledge: for he that knows his Master's will and doth it not, shall be beaten with many stripes. 
2 Pet. 2.  It had been better for them they had not known the way of truth, etc. yet not every sin against knowledge, is the sin against the Holy Ghost.  
But this may be a fruitful caveat to all, whom God hath enriched with knowledge. They are the most subject to the sin against the Holy Ghost. 
2 Thes. 1.8.  Ignorant persons may be condemned: for the Lord jesus shall come in flaming fire rendering vengeance unto them that do not know God. But ignorant persons cannot commit the sin against the Holy Ghost: they must be men of knowledge, that fall into this sin: therefore the more knowledge we have, the more careful we should be, that we be not carried by little and little into this sin. Knowledge puffeth up: knowledge breeds pride: and pride may tumble us into hell, before we be aware. The Devil at the first, and so he is still, was of wonderful knowledge, he saw what was in heaven: yet he was carried into the sin against the Holy Ghost, he sinned maliciously against the knowledge which he had received. The Pharisees were men of singular knowledge sitting in Moses chair, reading Divinity lectures to the people, most skilful in the Law of God: these fell into this horrible sin, many of them, as is apparent in the Gospel. Therefore let them that have knowledge look to themselves. Let us not think highly of ourselves for our knowledge, lest we fall into the condemnation of the Devil. 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 knowledge to his glory, the good and benefit of our brethren. As we have science, so let us have conscience; and as we abound in knowledge, so let us abound in practice, and be plentiful in the fruits of righteousness by jesus Christ.  
3. Every sin that is done willingly, is not the sin against the Holy Ghost. David lay with Bathshebah willingly: and for the most part we sin willingly, with joy and delight: but this sin hath malice annexed to it, as we shall see afterwards.  
They fall toti, à toto, in totum: scienter, volenter, malitiosè, irrevocabiliter.  
It is as clear as the noon day, that the sin against the Holy Ghost cannot be forgiven: it is peccatum irremissibile.  
This is so clear in Scripture, as that the Papists cannot deny it, yet they will smooth it with the oil of distinction: it is called irremissibile: ordinariè, non absolutè, as Bellarmine speaketh: because ordinarily it cannot be forgiven, not because forgiveness is absolutely denied unto it: aegrè & difficulter, it can be forgiven, yet with much ado, and seldom it is forgiven.  
But Christ says, it can never be forgiven, neither in this world nor in the world to come: 
Matth. 12.23.  not, it can hardly be forgiven, but never. Saint john calls it a sin to death, not a sin near death: that cannot be forgiven without great difficulty, 
1 joh. 5.16.  but such a sin as strikes the party with the dart of death without recovery. Every sin is to death without the mercy of GOD in CHRIST: but this is a sin to death without a remedy. The death of CHRIST cannot cure this sin. Without Repentance, none can be forgiven. 
Hebr. 6.6.  These men cannot repent: Ergo, it cannot be forgiven. There remaineth no sacrifice for this sin: the sacrifice of CHRIST cannot abolish this sin, because it is contemned by them, and was never ordained for them. A lamentable sin! Let us entreat the Lord, above all sins to keep us from this.  
There is a sacrifice for Idolatry, for common swearing, for profaneness, for theft, treason, adultery▪ murder; these be horrible sins, and the Lord preserve us from them; yet these may be washed away in the blood of Christ, sacrificed on the Cross for us: but there is no sacrifice for these sinners. Lord keep me, says David, from presumptuous sins. But much more let us pray, Lord keep us from this sin of sins, the sin against the HOLY GHOST: and undoubtedly he will keep all his from it: for they that are borne of God, cannot sin unto death.   

VERSE 27.  
But on the contrary side:  
He doth not say, the present judgement of GOD shall light on them, but that which is a marvelous torture to their conscience, a fearful and continual expectation of it, being assured it will one day come upon them: as a condemned man looks every hour to dye.  
The godly stand in a joyful expectation of CHRIST his coming, and wish for it. Come Lord jesus, come quickly: but the expectation of his coming strikes a continual terror to the wicked, which is as a rack to them in the mean 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 Zeal or fervency of fire: go ye cursed into everlasting fire.  
Fire is terrible: therefore the pains of hell are described by it.  
Fire is devouring: it devours an whole town. This is a devouring fire, it shall always be a devouring of them, and yet never fully devour 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth import, inverting to themselves some colourable reason, why they should do so.  
This is that which he 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 look for that which is not: they look, and that with fear and horror, for the judgement to come. Felix trembled: therefore there is a judgement. The thiefs 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 should be tormented: but they complained, that CHRIST with his holy presence tormented them before the time. Therefore let us all after a godly manner fear this judgement. As for them that think there is no judgement, they are worse than the Devil, 2 Thes. 1.8. There is a violent fire that shall devour the adversaries: an unquenchable fire prepared for the Devil and his Angels. Do not imagine, that ignis gehennae is ignis fatuus. It is said of the Sodomites, that they suffer the vengeance of eternal fire. God hath appointed a day wherein he will judge the world in righteousness: and we must all appear before the judgement seat of CHRIST. Therefore let us often think upon it, and let it be as a bridle to restrain us from sin. Whether I eat or drink, said Jerome, me thinks the trumpet soundeth in my ears, surgite mortui, venite ad judicium. Even now, when we are eating and drinking, making merry at the Nativity of our Blessed SAVIOUR, even now, when we are in the midst of all our mirth and Christmas games, let us remember there is a judgement: and let us live here, that we may stand without trembling before the Son of man at the latter day.  
The very conscience of a man doth tell him at one time or other, whether he will or no, that there is a day of judgement. Why are men vexed in their souls when they have sinned, when they have committed such sins as the Law cannot take hold off, as oppression and wrongs offered to their brethren, secret adulteries, etc. Why are they grieved for these, and can find no rest in them, if there were not a judgement to come?   

VERSE 28.  

Vid. Act. 6.11.21.28.  HEre 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 notorious manner: either by blasphemy, by contemptuous profaning, by contumacy against father and mother: and he that doth transgress these laws in a despite and contempt of them, he must needs be put to death: there is no remedy.  
No mercy is to be showed in it: the Law must have his course, without respect of persons: whether he be high or low, rich or poor, he must dye for it. No bribe may save his life, Deut. 19.21.13, 8.  
Yet good advice must be had in putting him to death: there must be an orderly proceeding against him; his fault must be convinced by sufficient witnesses.  
All Moses laws were not written with blood, as Draco's were: but only great and capital crimes. Such were to dye without mercy.  
Mercy is an excellent virtue, a divine virtue: draweth near to the nature of God, which is the Father of mercies: be ye merciful, as your heavenly father is merciful. Yet for all that, mercy in some actions is to be shut out of doors. We must sing of judgement, as well as of Mercy, as David did. Mercy is not so to be embraced as that justice should be 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 merciful than God will have us. Saul spared Agag: but it cost him his kingdom. Some will say of a thief, a murderer condemned to dye, is it not pity such a proper man as he should dye? no verily: foolish pity mars the City. If such a one be permitted to live, he may do much hurt in the commonwealth: therefore no pity is to be showed to him: mercy must be 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 sentence of death pass against him: and how must it be proved? either by his own confession: or by the testimony of others. Now one man may be partial, or he may speak on spleen and malice: therefore two witnesses at least must be produced. jesabel procured two witnesses, against Nabal. Two witnesses were brought in against our SAVIOUR CHRIST. 
1 Tim. 5.19.  Timothy must not receive an accusation 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 juggling of the other. Therefore, if there were two, than he died: but now the world is grown to such an height of impiety, as that it is as easy a matter to suborn two false witnesses, to get two knaves to swear an untruth, as to take the pot and drink. A most vile age wherein we live; but from the beginning it was not so.   

VERSE 29.  
THe interrogation is more forcible, then if it had been a plain affirmation: they died the death of the body: but these are worthy of the death, where soul and body shall dye for ever.  
Be you judges in the matter. I dare appeal to your own selves.  
Then he sets forth the greatness 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: therefore they are worthy of a sharper punishment: they broke but one particular Law: these renounce the whole Gospel 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 feet, which they make no reckoning of, in conculcating the benefits of CHRIST offered to them, they tread CHRIST Himself, or, they carry such a spiteful mind against him, as if possible, they would pull him out of heaven, and tread him under their feet. They did it not actu, but affectu. This is the vilest indignity, that can be offered to any, to make him as dirt to tread on. The Soldiers crucified CHRIST, but they did not tread him under their feet. For Traitors to tread the King under their feet, is a monstrous thing: yet these as arrant Traitors did tread Christ the King of Kings under their feet. Horrible wretches!  
In this they opposed themselves to his kingdom.  
In the next to his Priesthood.  
Christ by his last Will and Testament gave us a Legacy of the kingdom of heaven Luk. 22.29. the which Testament was confirmed by the blood and death of the testator, Matth. 26.28. Now this holy, precious and pure blood, wherewith we are washed from our sins, these impure wretches account an unholy, a common, a polluted thing, Mark. 7.2. Acts 10.15. They make no more account of the blood of Christ, then of the blood of a thief, nay of a dog or swine, yet they had some benefit by this blood.  
Last of all, they opposed themselves to the prophecy of Christ.  
It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: they abuse him with some notable reproach and contumely.  
Which is the fountain and bestower of all graces.  
He had given them many graces, of knowledge, of some faith, hope, love and zeal: yet they contumeliously reproach this spirit, revile him: terming him a spirit of error, 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 sin.  
Is any pity to be showed to them, that— In this world there is Mercy, but none to be expected in the world to come. Then judgement merciless. Now CHRIST standeth with open arms, venite ad me omnes: but then he shall say, ite maledicti: no mercy to be found for the wicked at the day of judgement. God show 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 Gospel sealed up in their hearts by the HOLY GHOST: they were enlightened in the mystery of redemption purchased by Christ: that he is the only Priest, which by the sacrifice of his own body hath made satisfaction for our sins, and hath reconciled us to God the Father, that by his blood alone we have an entrance into the holy place: this truth was revealed to them by the Holy Ghost: this they once acknowledged and professed before all men; but afterwards maliciously they oppugn this truth by blasphemous speeches, railing and reviling books, and by all the force they can, go about to suppress it by fire and faggot, treading under foot the Son of GOD, and counting the blood of the Testament as an unholy thing. Paul was a blasphemer, and a persecutor of the Lord jesus: Saul, Saul, why persecutest thou me? yet he sinned not against the HOLY GHOST, because he did it on ignorance. Peter sinned against his own knowledge, when he denied and forswore CHRIST: yet he sinned not against the Holy Ghost; because he did it on weakness, for the preservation of his life. Malicious impugning of every truth of the Gospel, is of the essence of the sin against the Holy Ghost. To malice a member of Christ, a Preacher, an Ambassador of Christ, as Ahab did Mich●aiah, is a grievous sin, a step to the sin against the Holy Ghost: yet not the sin against the Holy Ghost.  
That is a malicious oppugning of the truth itself. 
2 Tim. 4.15.  As Saint Paul says of Alexander the Coppersmith, that he resisted, not his person, but his preaching, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with all his might. Such a one was julian the Apostata, that had been a Christian, baptised into the name of Christ, in outward show a zealous professor of the Gospel, a public reader in the Church of Nicomedia: he and his brother Gallus together built a Temple to Mammas the Martyr. This simulata Sanctitas proved duplex iniquitas. Afterward in contempt of Christ and Christian religion he washed away his baptism with blood: he was a scoffer and derider of Christ, a cunning persecutor of the Gospel; not by fire and sword, but by sleights and devices: because he thought open persecution would make Christianity more glorious. In despite of the true God revealed to him in Scripture, he worshipped the Gods of the heathen. To the last gasp he 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 blood into his hand, threw it into the air, and said, Vicisti Galilaee, etc. and so died miserably. Bellarmine says, l. 2. the poen. c. 15. there be some among us, that knowing the Scriptures and the Fathers, yet sin against their own 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 less sins. If thou continuest in adultery, unrepented, thou mayest be damned: nay, the least sin without repentance may throw us into hell: but questionless they are damned that sin against the HOLY GHOST. A sore punishment is reserved for them. Therefore let us all beware of this sin. Let us be thankful to GOD for the Truth of the Gospel 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 find any entertainment in us: Let us never open our mouths against it, but bless God for it, and defend it by all possible means. Let us say with that worthy Apostle, we can do 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 heed, how upon pride, vainglory, or singularity we maintain any opinion against the truth; how upon malice we set ourselves against the truth. For by these degrees, the Devil at the length may carry us into this fearful sin against the HOLY GHOST. Let us not grieve the good Spirit of God any kind of way, but let us suffer ourselves to be guided by him all the days of our lives, that we never fall into this horrible sin, nor be partakers of the punishment due to it, but that we may be preserved from it and all other sins, and reign with CHRIST our blessed SAVIOUR in the life to come.  
There is an outward and an inward sanctification: he is not a jew which is one outward; but he is a jew which is one within. judas seemed to be a Saint: yet he was a Devil.  
Let us entreat the Lord to sanctify our hearts as well as our hands, our souls and consciences, as well as our tongues. That is true sanctification that beginneth at the heart, and from thence floweth to all the parts and members of the body.  
What should we do with a fair and beautiful 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 sanctify us in soul, spirit and body throughout.   

VERSE 30.  
The second argument is taken from a divine testimony, containing in it the nature of God. Where, 

1. The allegation of the testimony.  
2. The Application of it.    
In the allegation.  
1. The manner, how.  
2. The matter of the testimony alleged: which hath two branches; the one out of Verse 35. the other out of Verse 36.  
If GOD be a just judge, and a severe revenger of all impiety, even among his own people, than those vile wretches must not think to escape, that tread under foot the Son of God— But God is such a one. Ergo.  
quam verax & potens sit. They that be Christians must be acquainted with God, they must know him, of what nature and disposition he is: ye err, not knowing the Scriptures, nor the power of God, Heb. 9.11. If sitting in the lap of the Church, we know not God, our condemnation shall be the greater.  
Where hath he said it? In the Scripture. Moses was the penman of that book, out of the which this testimony is desumed: yet it is God that speaketh in that book. God spoke by the mouth of David, by the mouth of all his Prophets. Art thou desirous to hear God speak? 
Luk. 1.70.  as who would not be glad to hear the King speak? but art thou desirous to hear the King of Kings speak? come to the Scriptures, and there thou shalt hear him speaking.  
Which ought to inflame us with a love of the Scriptures, and cause us to read and hear them with all reverence, because not man, out God speaketh in them.  
What says he? he thunders with a vehement voice.  
Vengeance and retribution are mine.  
What, may none revenge but GOD? Surely no, by his own authority.  
The Magistrate may revenge: 
Rom. 13.4.  for he carrieth not the sword in vain.  
But his throne is God's throne, his sword God's sword, his vengeance God's vengeance: no private man may revenge. The King says, White-Hall is mine, the Sceptre and Crown of England is mine; and shall any go about to wring them out of his hands? The King of Kings says, vengeance is mine, and wilt thou wrest God's sword out of his hand? Take heed how thou dost it, lest thou be'st found a fighter against God. Say not, such a one hath angered me, I will be even with him: o saucy Merchant! wilt thou intrude thyself into God's office?  
The second branch of the testimony.  
The greatest part of Interpreters are of opinion, that the Apostle allegeth this to his purpose indirectly, by the way of consequent. If God will be avenged on the enemies of his people, much more on the enemies of his Son.  
They think that to judge his people, is, to judge the enemies of his people for his people's sake.  
But this is alleged directly: and to judge is put for to punish. 
Ezek. 7.3.  The Lord shall judge his own 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 ye may see from Verse 15 to this place: and Saint Paul citeth, Verse 21. Rom. 10. to prove the rejection of the jews. Though they be his own 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 been enlightened with the Spirit of grace, that have had CHRIST JESUS revealed to them, and yet contumeliously despise that spirit; count the blood of the Testament a profane thing, and tread the Son of God under their feet, undoubtedly they shall drink deeply of the cup of God's vengeance: for vengeance is Gods, and he will pour it in full measure on them.  
It cannot be denied but that God is exceeding merciful: his mercy reacheth to the clouds, is higher than the heavens: his mercy is over all his works. There is not half a Psalm of justice: but an whole Psalm of his Mercy. The foot of that song is this, for his mercy endureth for ever: yea he is the Father of mercies, of a great number of mercies: yet for all that, he is just too. As mercy is his, so vengeance is his: he is a judge as well as a Father. As he is wonderful, kind and beneficial to his people, when they serve him: so he will judge his people, when they depart from him David said concerning the government of his house and kingdom, I will sing of Mercy, and judgement. We sing of Mercy, but we let judgement go; like bad Musicians we leave out one part of the song: we harp much on the string of Mercy, but we never meddle with the string of justice..  
Though we swear, be drunken, commit adultery, steal secretly from our neighbours, though we make small reckoning of his word, rail on it and the Preachers too: yet God is merciful, ready to forgive our sins.  
I but remember likewise that vengeance is his, and he will judge, even his own people: especially, if with an high hand they sin against him: he will wound the hairy scalp of them, that go on in their sins. The Scripture records examples of God's vengeance, as well as of God's Mercy. He threw the Angels out of heaven, when they sinned: he drowned the whole world for sin: he reigned fire and brimstone on Sodom; he made jesabel a filthy adulteress, though a Queen, 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 Gospel to be blasphemed by our wicked lives: especially, if we choke the truth revealed to us, set ourselves against it, and maliciously despise the spirit of grace, whereby we were in some measure sanctified, than the vengeance of GOD will light heavy on us. Therefore let us think as well on God's justice, as on his Mercy.   

VERSE 31.  
Out of this divine testimony the Apostle inferreth a fruitful conclusion, showing what use we are to make of this doctrine: it must cause us to fear God Almighty.  
An horrible thing! to fall suddenly, when we little think of it, and deeply too, into the wine press of God's 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 fear 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 capacity, it is ascribed to him. By the hands of God in this place is meant, the wrath, power and anger of God Almighty. As a master says to his servant, take heed how you come into my hands again: so it is a fearful thing to fall into God's hands.  
What is this God? A living God, that lives for ever, not a dead and dumb Idol: 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, 
2 Sam. 24.14.  as he is judex vindicans; and so it is a fearful thing to fall into his hands. The wrath of a King, says Solomon, 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 judge, cannot be appeased. Some by violence may snatch thee out of a King's hand, which is stronger than he: none can deliver thee out of God's hands: if thou be'st his prisoner once, look for no Gaol delivery. Thou mayest run out of a King's kingdom, 
Deut. 32.39.  but there is no running from GOD: whither shall I fly from thy presence? in any corner of the earth he will find thee out: yea though thou hadst wings to mount up into the heavens, he can fetch thee down. An earthly King lives but for a time; at the length he dies: but GOD lives for ever. Therefore it is a fearful thing to fall into his hands.  
Yet men little consider this: they imagine it is nothing to fall into God's hands. A servant had rather fall into God's hands by making a lie, then into the hands of his master by speaking a truth. A number of desperate persons had rather fall into God's hands by swearing and forswearing, then into the hands of an earthly judge. We make no account of God's hands: tush God sees it not, or if he regard it, he is a kind God, it makes no matter for falling into his hands: yet it is a fearful thing: for though he bear long with thee in wonderful patience and long suffering, yet he will make thee bear in the end. Therefore let us not wittingly and willingly fall into God's hands, especially let us take heed how we do maliciously impugn the truth sealed up in our hearts and consciences by the Holy Ghost: let us beware, how we wage battle against CHRIST and despise him the Saviour of the world: if by such a sin we fall into the hands of the Almighty GOD, there is no getting out of his hands again.   

VERSE 32.  
SO much of the exhortation in general. Now follows the ripping up of the particular branches of it. Wherein, 

1. A preface to the explication of it.  
2. The explication itself.    
A preparation is made to it.  

1. By calling to remembrance their valiant behaviour in time past.  
2. By confirming them in their profession, Verse 35.   
We must not remember old injuries: there must be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them, they must be razed out of our remembrance: yet there ●re three things which we must remember.  
1. Beneficia accepta, we must never suffer God's benefits to slip out of our mind, we must keep a perpetual catalogue of them.  
2. Mala commissa. I remember my faults this day, said Pharaohs Butler. We must call our sins to remembrance, and weep for them.  
3. Exemplaria bona praeterita, both of other men and of ourselves too. The Apostle here would have them call to their remembrance, what manner of men they had been in times past, how forward, how zealous of religion; what afflictions they endured for it, and to continue the same men still; rather to increase, then to decrease. Remember from whence thou art fallen, says Christ to the Church of Ephesus, which had forsaken her first love.  
Many are hot in the beginning, that wax key cold in the end: therefore let us remember the days of old, that our latter days may be as good, if not better, than our former days. Grow in grace.  
1. What, they must remember: a notable exploit of theirs.  
2. The time when it was done.  
After ye were enlightened with the knowledge of the truth, and had given up your names to Christ.  
Ye did not fall under the burden, but very manfully stood under it.  
He doth not simply say, afflictions; but, a fight: not a little one, but a great one: Ye wrestled with many afflictions.  
So soon as we become Christians, we must look for afflictions. All that will live godly in CHRIST JESUS, shall suffer persecution. These were no sooner enlightened, but they had a great fight of afflictions. He that will be my Disciple, let him take up his Cross and follow me. If thou wilt be a Christian, thou must have the Crosse. So soon as CHRIST our Captain was baptised, he was led into the wilderness to be tempted of the Devil: and so soon as we in baptism profess ourselves to be his Soldiers, we must expect a great fight of afflictions, Apoc. 7.14. We need not to fight one with another, Ephraim to eat up Manasseh, and Manasseh Ephraim: we shall have enemies beside to fight withal: the Devil and his instruments, sickness, malevolent tongues, poverty, loss of goods and life too. Therefore let us all prepare ourselves for this fight. We cannot have an heaven here and an heaven hereafter too: we must look for pains here with Lazarus, if we will have joys 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 reproaches laid on them, called Heretics, 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 own persons alone, but in the persons of others: or, that were conversant in the like afflictions. If the toe be full of pain, the whole body suffers with it: If one Christian be in affliction, we must have a fellow-feeling of it. I john, 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, ye visited me. We will be companions with drunkards, with adulterers: and shall we not be companions with them that are afflicted for the name of Christ? Let us be companions of their misery, weeping, praying, and relieving them in this life, that we may be companions with them of felicity in the life to come.   

VERSE 34.  
BOth these are confirmed. For the former, they sorrowed— Where? whether at Jerusalem, Rome, or any other place, is not expressed: but the Apostles bonds were as their own bonds, Hebr. 13.3.  
For the latter: they suffered the snatching of goods: the persecutors played the harpies, violently taking away their goods, Silver, Gold, household, Sheep, Oxen, etc. yet they suffered it: how? not contentedly alone, but with joy: they rejoiced 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 yourselves, fide & spe, joh. 3.36. What? A better substance: ratified by the place and quality of it: for place, it is not in earth, where thiefs break and steal: but in heaven, as in a strong castle, where it is safe. But say some: what tell you me 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 professors, that suffered joyfully the spoiling of their good for Christ's sake. Men had as leave loose their lives as their goods.  
Whereupon the Grecians comprehend them both in one word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Yet if we were right Christians indeed, we will be content, and that with joy, to part with all we have in the world, for CHRIST, and his Gospel. He that loves father and mother more than me, is not worthy of me: much less 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 room: those goods tarry but a while, we may lose them by casualties in this life; at least, when death comes, we 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 lose these goods for Christ's sake, we shall find better; therefore let it not grieve us to part with them.  
But this is an hard thing: this made the young man go sorrowful away. Now in the time of prosperity we will not bestow any of our goods on the poor, on the Church, on the maintenance of the Word of God, unless it be extorted by Law? then how will we suffer with joy the loss of all in the time of adversity? Let us not be so glued to our riches: let us use them now, as if we used them not, that if the time of trial should come, we may joyfully forgo Christ's sake.   

VERSE 35.  
NOw he prepareth them to persist with boldness in it: by confirming and strengthening of them in the profession of the Gospel.  
1. He commends to them an heavenly courage and invincible boldness: then he points out two props or pillars for it to lean upon.  
1. The admonition. 2. The reason of it.  
Cast not away: as faint hearted Soldiers are wont to do their weapons: cast it not away, but keep it still, Eph. 6.13. he bade us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our spiritual armour. Here he would not have us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We are wont to cast away those things, that be hurtful and cumbersome to us. This heavenly weapon of confidence and boldness is very necessary and commodious for us: therefore let us not cast it away. Will a traveller cast away his staff, whereon he leaneth and sustains himself in his journey? The confidence we have in God by jesus Christ, is the staff, whereon we lean: therefore let us not cast, it away; for so much as ye know ye have within yourselves, a better enduring substance in heaven, although ye lose all these earthly goods. Therefore cast not away that confidence. Let it cause you courageously to pass through all afflictions whatsoever.  
The word doth import not only an inward boldness, but an open profession of it before all the world. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: when men are not afraid to speak all and deliver their whole mind. As ye have begun to fight valiantly under Christ's banner, even to the spoiling of all your goods: so let nothing quail your courage, continue fight to the end.  
Why? what shall they get by it? this your bold and confident fight shall be rewarded, and that greatly too: therefore persist in it.  
He 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 we lose, 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, we shall have infinite and eternal happiness. Here we suffer for a time: there we shall reign forever. What a great reward is this? Barzillai said to David, why will the King recompense it with such a reward? much more may we say: why will the King of Kings recompense 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 Soldier to fight, when he shall get nothing, but blows: but if he be sure of a rich spoil, when the battle is ended, that will make him fight courageously: we shall be amply rewarded, therefore let us fight.  
Our labour is not in vain in the Lord, 1 Cor. 15. ult. all our good works shall be rewarded: yet thereupon it doth not follow, that they are meritorious. Wheresoever the Papists find fire in the Scripture, that is the fire of purgatory: and where they find a reward, thereupon they conclude a merit. Indeed opus & merces are relatives: but not merces & meritum. A reward doth presuppose a work, but not a merit. All that laboured in the Vineyard were rewarded, but not according to their merits: for than they that laboured but one hour, should not have been equal with them, that bore the heat and burden of the day: but they were rewarded according to the promise of the Lord of the Vineyard: so shall we be. Therefore it is said Verse 36. that we shall receive the promise.  
But this is most certain, that all our works whatsoever issuing from faith shall be rewarded. Our coming to Church, our hearing of Sermons, if with fear and conscience; our feeding of the hungry, clothing of the naked, our prayers, alms deeds, etc. yea a cup of cold water, given with a sincere heart, shall not lose his reward. Moses looked to the recompense of the reward: so let us do with the eye of faith. It is not in vain to serve God, as the wicked complain in Malachi: we shall have great recompense of reward for our service. Let this encourage us all in the profession of the Gospel.   

VERSE 36.  
THe first pillar is patience. Where, 1. The necessity of patience. 2. A remedy against impatiency.  

1. The necessity of patience is intimated.  
2. Urged by a forcible reason.   
He doth not say, it were well ye had patience▪ it were a convenient thing that ye had patience, ye cannot be without it. A Soldier hath need of weapons; a man of meat and drink; and ye of patience.  
Why? the reason is taken from the necessary use of it: without patience ye cannot have heaven promised to you: therefore ye have need of it.  
That after ye have done the will of God, that is suffered according to his will. It is Gods will we should pass to heaven through afflictions, 1 Pet. 4. ult. in that respect let us bear 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 jesus.  
The promise, that is rem promissam. Multa cadunt inter promissum, & rem promissam. Patience is a noble virtue: nobile vincendi genus est patientia.  
1. Sapientem demonstrat. David showed himself a wise man when he bore patiently the railing of Shimei. So did Hezekias, when he answered not Rabshakeh. The world counts them fools, that put up reviling speeches, yet they be the true wise men.  

Pro. 16.32.  2. Fortitudinem superat, aerek Aphaijm. Septuag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is counted cowardliness not to resist: yet it is the best valour in the world.  
3. Sine ictu de host triumphant. We give our enemy never a blow, and yet we overcome him; not feriendo, but ferendo, we triumph over them all. It is a victory gotten, not only without bloodshed, but without the striking of a stroke.  
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 righteousness sake: for theirs is the kingdom of heaven: therefore let this excellent virtue be embraced by us all. In patience possess your souls. We can have no quiet possession of our souls without patience. We have need of patience at all times and seasons, in adversity and prosperity too. Though we be not thrust out of our houses, spoilt of our goods, banished the Country, clapped up into prison, carried to the stake for the profession of the Gospel: yet if we belong to CHRIST, we shall always have our Crosses. All that will live godly in Christ jesus, shall suffer persecution. 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 sickness, or stir up some railing Shimeis against us: he will evermore be trying of our faith. Therefore we have need of patience. It is as needful as our meat and drink. Patience is the food and nourishment of the soul. Therefore the Lord in mercy give patience to us all.  
From hence some conclude, 
Lib. 4. the just. cap. 7. p. 1198.  that good works are necessary to salvation. Patience is a good work. The Apostle avouches, that it is necessary, not only ratione praesentiae; being good works they cannot be separated from faith: sed ratione relationis ad salutem; for here he doth not simply say, that patience is necessary; but with a reference to eternal life, that ye might receive the promise.  
We grant good works are necessary to salvation: none can be saved without them: but how? not as meritorious causes of salvation, that is CHRIST alone, which hath purchased heaven for us with his own blood: but necessary, as fruit for a tree: and the way for a passenger to go by to his house and Country. Good works are the way to heaven, and so necessary for us all to walk in. In that respect we have need of patience, of virtues and good works.   

VERSE 37.  
HEre is a remedy against impatiency taken from the shortness of the time wherein we are to suffer. Thou callest for patience: thou wouldst have us to be patient in our afflictions: but how long shall we continue in them? To that he answers parvum quam quam: the ingemination of the word, augmenteth the signification of it: as Toboth, Toboth. Raagnoth, Raagnoth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
He, that is, the Lord jesus Christ, 
jer. 24.3  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 we be in any kind of affliction, we think the time long, though it be never so short. As the Saints in the Apoc. 6.10. cry, how long, Lord? So if we be sick, we say, how long Lord? how long will it be ere this sickness be removed from me? how long shall we endure the taunts of the wicked? how long shall Christians in some Countries suffer banishment, imprisonment, loss of goods? how long shall the Devil and his instruments tyrannize over them? but a very little while, even the turning of an hand, the twinkling of an eye, in respect of eternity? What is ten or twenty years' calamity, if it should be so long? What is thirty eight or forty years, as joh. 5. a man was so long diseased in his feet? what is this to life everlasting? who would not fight a while, that he might have the victory? who would not take physic a while, 
2 Cor. 4.17.  that he might be whole? our light affliction, which is but for a moment, causeth unto us a far most excellent and an eternal weight of glory. Therefore let the shortness of our suffering comfort us: he that should come, will come in his due and convenient time.  
GOD comes to deliver us three kind of ways.  
1. By plucking us out of the temptations in this world: as he did Saint Paul out of the mouth of the Lion, the Emperor 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 coming at the general judgement: that is not long: behold, I come quickly. Then shall we both in our bodies and souls in heaven: where all tears 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 down, then illustrated.  
Beemunatho. Every man must live by his own faith: he cannot live by the faith of another. In the Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by my faith, that is by faith in me: which is all one.  
Here we see, whereby a Christian lives: not by the air, as Chameleons do; not by love, as we use to say: not simply by his meat and drink: by that indeed through God's blessing the body liveth: 
1 Tim. 5.6.  but the soul lives by faith, Gal. 2.20. and they that want faith are dead, even while they live, as Saint Paul speaketh of the widow. A just, holy, and righteous man lives by faith. I know whom I have believed. We know what joy is laid up for us in heaven: therefore we bear patiently all the afflictions of this present life.  
We do not only live by faith at our first conversion, and justification, as Saint Paul disputeth in his Epistle to the Romans, but all the days of our life we live by faith. Therefore let us entreat the Lord to increase our faith, that in all calamities we may live by it in this world, and live without it in his kingdom in the world to come.  
This is illustrated by the contrary: but if any withdraw himself, my soul shall have no pleasure in him. So the Seventy have it. The Hebrew in words is much different from it: yet in sense they are all one. Gnuphlah: he makes himself a tower, whose heart is not upright in him. He trusts to himself, not to God, that is, he withdraweth himself from the Lord: and if his heart be not upright in him, than God hath no pleasure in him. But we need not busy ourselves in the reconciling of these places: for Saint Paul doth not of purpose allege it as the Prophet's testimony; but only useth the words of the Scripture in them to commend faith to them.  
If any withdraw himself by infidelity, and think it a better course to sleep in an whole skin, then to suffer any thing for Christ and his Gospel— My soul. Either it may be spoken in the person of the Apostle: or in the person of GOD: neither any good Christian, nor GOD Himself will take any pleasure in such a one; but he is rather detested of God and man: therefore let us live by faith, and not withdraw ourselves by infidelity.   

VERSE 39  
THen follows an application of it to the Hebrews▪ which is partly negative, partly affirmative.  
Though I have spoken of some unfaithful persons, that withdraw themselves or depart from the living God: yet I would not have you imagine, that I mean you, that I put you into that black bill: nay you, are of another stamp, you are birds of another feather: yea he includes himself in their number, that they might conceive the better of it, to be coupled in the same yoke with him.  
1. He tells them what they are not.  
We are not of the withdrawing. Either the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be supplied, after the manner of the Grecians; or the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the custom of the Hebrews: we are not the Children of the withdrawing, to the destruction of our souls: but we are the Children of faith, to the conservation of our souls in this Sea of miseries, wherein we are tossed.  
1. Here we learn, that when the Preacher hath occasion to terrify the wicked, he must comfort the godly, lest they take it to themselves and be discouraged. So Hebr. 6.9. 1 Thes. 5.4. 2 Thes. 2.13. Many weak consciences are soon cast down, 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. We must withdraw ourselves from the wicked: 
Apoc. ●8. 4.  come out, come out my people from the midst of them. We must not withdraw ourselves from the Church of God, because of some pretended spots in her, as the sectaries do, but we must withdraw ourselves from God's enemies. There is a time also, when we must withdraw ourselves from the company of our friends into our secret chambers, and pray to God, as Daniel did. But in the time of persecution we must not withdraw ourselves through infidelity, and run out of the field, wherein God hath set us. We may read of some withdrawers, joh. 6.66. Demas was a withdrawer: so was julian the Apostata: but let not us be such. Let us say with them, joh. 6.68. to whom shall we go? thou hast the words of eternal life. josua would be no withdrawer: choose ye whom you will serve; but I and my house will serve the Lord, jos. 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 himself: but he wept bitterly for it, and stood better to his tackling. If the storm and tempest of persecution should arise, let us not withdraw ourselves and refuse to suffer for CHRIST: but let us stick to him all the days of our life. Ye are they, that have continued with me in my temptations. CHRIST loves continuers. Be faithful to the end, and I will give thee the Crown of life. Let nothing make us to withdraw ourselves from CHRIST, but let us cleave steadfastly to him in this world, that we may reign 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 Priesthood three several virtues were commended to us: the first, faith; the second, hope: the third, love. Now followeth a particular explication of all these. Faith is painted out to us in this Chapter, Hope in the twelfth: Love with the fruits thereof, in the thirteenth.  
This Chapter hath two principal 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 only in intellectu, but also in cord & voluntate. It is a full persuasion that we shall have these things which we hope for: nay, it puts us into a real possession of them.  

VERSE 1.  
FAith is the evidence of things which are not seen.] The holy and celestial Jerusalem where there is no Sun, but is enlightened with the glory of the Lamb continually: where there is no night, crying or weeping, where all tears shall be wiped from our eyes for ever, cannot be seen with mortal eye: yet faith makes it evident to us, even in this life. The blessed and glorious Trinity, GOD the Father, Son and HOLY GHOST, cannot be seen: no man hath seen 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 mediator of mankind, clothed with our nature, sitting at the right hand of GOD in all glory and Majesty cannot now be seen of us: Stephen saw him, when he 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 soon as we are dissolved we shall be with him. The holy and celestial Angels that are our guardians, that hold us in their hands, that sing praises to God continually in heaven, cannot now be seen of us: yet by faith, we see them, and are assured that they will take our souls at our dying day, and carry them into heaven. The spirits of just and perfect men, of Adam, Eve, Isaak, Moses, David, of the patriarchs and Prophets, of the blessed Virgin Mary, Saint Paul, Saint Peter, of the Apostles and Martyrs cannot as yet be seen of us: but by faith we know they are in heaven, and we ourselves one day shall be with them. We cannot now see or apprehend the joys of heaven, no ear hath heard them, no eye hath seen them, they cannot enter into the heart of man: yet by faith they are evident to us. The resurrection of the body cannot now be seen: we see many carried to the Church and Churchyard to be buried; but we see none rise again; yet by faith it is evident to us: so that we can say with job, our Redeemer liveth, and with these eyes shall we see him, and no other for us.  
Faith is an excellent eye. The eye of the Eagle is very sharp and piercing: she can see from heaven to earth, she can espy her prey a far of: she and her birds can look on the Sun: but the eye of faith is far more piercing, that sees Christ, the Sun of righteousness; and by it we look 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 we by the eye of faith can see further: this one eye is better than all Argos his eyes. Howsoever the eyes of our bodies wax dim, let us entreat the Lord to preserve this eye, to make it brighter and brighter every day.  
Faith is the evidence of things not seen. Let us make much of this evidence. If we have an evidence whereby we hold our lands, we will show it to some Lawyer to see of what validity it is, we will keep it safe under lock and key. Let us examine this our evidence of faith; if there be a crack in it, let us seek to have it amended, and let us take up that prayer of the Apostles, Lord increase 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 general, If for this faith our fathers were well reported of, than 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 Son: 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 own heart: hast thou not considered my servant job, how none is like him in the earth? an upright and just man, one that feareth God and escheweth evil? 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 think 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 hunting, as Nimrod: some by drinking, as F●cidius: some by whoring, as Hercules: some strive to get them a name by their courteous behaviour, as Absalon did, by a counterfeit kind of kindness towards all: some by liberality and house keeping, and I would there were more of them: some by their great variety of learning: but all these miss the mark, they begin at a wrong end. The best foundation for a good name is faith: she will leave a sweet savour behind her: wheresoever she become, she will procure us favour with God and man: when the name, that the wicked have gotten shall rot, the faithful shall be had in perpetual 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 seen: therefore faith is the evidence of them.  
Ages or times. The world mass made in time, hath continued in time, and shall end in time.  
Omnibus numeris absolutus, no commodity, no pleasure wanting.  
To this end: that we might all understand, etc.  
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 eternal: 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, Moon, and the whole host of heaven: birds of the air, fishes of the Sea: all trees, men and beasts on the earth: and all these, did he make by his own 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 paused 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 withal? Surely nothing, yet he made it. Not so much as any atoms: even materia prima was made of him: he found it not in the world before.  
O mighty and puissant God Let us all fear him that made heaven and earth. O how wonderfully am I made, said David of himself! much more of the whole world, how wonderfully was the world made of nothing! The world came not by chance or fortune: it was framed by no earthly artificers. Aholiab & Bezaleel made the Tabernacle, Hyram the Temple; God the world: and this did he make principally for sinful man. All creatures were made for us, the Sun, Moon, Birds, Fishes, etc. that we might freely eat of all: yea the Angels were in a sort made for us, that they might be ministering spirits for our salvation. Therefore let us praise God all the days of our lives, that made the glorious palace 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 we used it not: for the glory thereof fadeth away: they wax old as doth a garment. Therefore let us lay up our treasures in a better world. From hence, the Jesuits make this collection, we must believe the world was made out of nothing, though we do not see it: so we must believe that the body of CHRIST is corporally in the Lord's Supper, though we cannot see it.  
But, they might see there is a different reason. We 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 he returns to the examples. 1. At large: then summarily, Verse 32. before the flood and after: before the entrance into Canaan, and after.  
1. A commendation of Abel's 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 eminency of it.  
Cain had the more worthy name: Cain, acquisitio, as if she had gotten the Messiah. Abel, vanity, or weeping. 2. He had the worthiest trade: bread is the staff of life. 3. He was the first borne. 4. He built a City. Yet Abel is preferred before him.  
A fuller sacrifice: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: kissed. Cain's sacrifice was void of faith, therefore empty. Cain taken absque delectu. Abel chose. 2. Corn was not so lively to represent CHRIST, as Sheep and Lambs. 3. His more sparing: Abel's more plentiful: 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, internal in his own heart and conscience, that he was righteous, believing in the Messiah: external, 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 been of opinion, that Adam was damned, because he is left out of the catalogue of the faithful: but if none should be saved, save those that be in this calendar, few should be saved.  
The salvation of Adam and Eve, may be concluded by probable reasons rendered 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. Seldom doth any father disinherit his first borne. Adam was the first that God made, and that immediately with his own hands.  
2. Satan the enemy of mankind did now but begin to peep out of the window, he was not as yet known. Adam had no experience of him: therefore it is like that GOD would be merciful 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, etc.  
4. When Adam and Eve had sinned, they covered themselves with fig leaves, which are sharp 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, etc. So it is most likely that they laid hold on that promise by the hand of Faith: for they brought up their children in the exercises of Religion; to offer sacrifice, as a figure of the true Lamb, that was to be sacrificed on the Cross for the sins of the world.  
external sacrifices of Religion have been practised by all in the lap and bosom 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 contemn the exercises of Religion, that will not come to church, offer up the sacrifice of praise and prayer with the rest of their brethren, are worse than Caine.  
2. Here we see, that opus operatum is not sufficient. It is not enough to do a good work, which GOD requireth at our hands, but we must perform it in such a manner, as the Lord requireth: we must not only do 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 Hypocrisy. Peter received the Passeover, and judas received it: to the one it was honey, to the other poison. The Pharisees gave alms, and Cornelius. The one went up into remembrance before God: the other did not. So Cain sacrificed, and Abel sacrificed: yet GOD had respect to the one, not to the other.  
Therefore we had need to beware with what mind and affection we do good things. It is not enough to come to Church, to profess CHRIST, to hear Sermons, to receive the Holy Communion, to offer up the sacrifice of thanksgiving with the congregation: but we must do 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 do them in faith, to glorify God withal.  
Again here it is apparent to us all, that God hath a care of his Children; even when they be dead: he will revenge their blood, and the injuries offered to them, when they be gone. 
1 Sam. 15.2.  He remembered what Amaleck had done to Israel many years after: the dogs licked up jesabels' blood a good while after Naboth was slain, Jerusalem that killed the Prophets, and stoned them that were sent unto her, doth now drink deep of the cup of God's vengeance. Abel was dead, his body raked up in the earth, yet his blood spoke, 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 imbrue our fingers in their blood. Though they be dead, and no man living will follow the Law against us, yet God will proceed as a just judge against us. This should encourage us to serve such a loving and careful Master, as GOD is: sleeping and waking, living and dying, he takes us under the wing of his protection.   

VERSE 5.  
1. A Narration of Enoch his translation, with all the circumstances belonging to it.  
2. A confirmation of it, Verse 6.  
That Abel was made famous by faith, he hath showed in the Verse going before. Now he comes to Enoch, who also by virtue of faith is renowned in all ages. None can please God, but by faith Enoch pleased God, and in token thereof he was translated into heaven. Therefore Enoch was justified by faith.  
In his translation there are these branches.  

1. The cause of it, which was faith.  
2. The end of it, that he should not see death.  
3. An effect of it; he was no more found.  
4. The author of it, which was God.  
5. The reason, why, because he pleased God.   
Enoch was adorned with many rare and excellent virtues: he walked not after the course of the world in the broad way that leadeth to destruction; but in the straight path of God's Commandments: he was full of prayers, of alms deeds, of fastings; yet his translation is ascribed to his faith. The just man lives by faith. Faith is the wing whereby we must all fly into the kingdom of heaven.  
He was taken from one place, and put into another; from earth, and placed in heaven.  
The end. There is a time to be borne, and a time to dye. It is appointed to all men once to dye. Enoch was a man, yet he died not: he had a birth day, but no dying day. Death is a separation of the soul from the body. Enoch in soul and body was taken up together into heaven: this was his privilege: he escaped the axe of death, that cuts of all our heads.  
For a proof 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 fiery chariot 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 took him away? not the Devil; that (as some write) took away some of the Popes, but GOD Himself took him away. Why? For he pleased GOD: for it is twice said of him, Gen. 5.22, 24. that he walked with God: he was no man pleaser, but God pleaser.  
The translation of Enoch is an intricate question, that hath exercised the heads of many Divines. Some are of opinion, that he was turned of a man into an Angel: but God makes no such metamorphoses. In the kingdom of heaven we shall be like Angels, but not Angels. The greatest part of the Hebrew Rabbins do peremptorily avouch, that Enoch died. The Hebrew phrases imply death. Enoch was taken away: and they that die are taken away, Psal. 39 ult. job 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 express words, making a Commentary of that in Genesis; that he did not see death: and if he had died 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 died: therefore certainly he died not. Some maintain this assertion, that Enoch is still alive together with Elias, they are kept by the providence of GOD in paradise: where either they eat of the fruits of the Garden, or live without meat miraculously, as Moses, Elias, and CHRIST did forty days together: then towards the end of the world these two witnesses shall come forth, show themselves openly to all, encounter with Antichrist, convert the jews, and in the end shall be put to death. But I proceed:  
Saint Paul says, 1 Cor. 15.51. So Enoch did not dye, yet he was changed, in soul 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 meet together in a perfect man in Christ jesus.  
It is here registered as a singular honour, that God vouchsafed to Enoch, to take him away. They are sometimes deepest in GOD'S books, that are soon 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 Apollo's, required of the GOD such a reward, as he thought to be best for men: he granted it, and within three days they were found dead. The best we read of in Scripture tarried not long here. josias was taken away in the flower of his age: our Saviour CHRIST lived not passed thirty four years: because Enoch pleased GOD, he took him away: Saint Peter being in the Mount said, it is good for us to be here: let us here make our Tabernacles. So we say of the Mountain of this world, it is good for us to be here, ôh that we might make our Tabernacles here! whereas 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 deceitful men: there we shall be with Holy Angels: here we sin continually; there we shall cease sinning: here we are subject to innumerable calamities; there all tears shall be wiped from our eyes. Let us desire God to prepare us for death, and then to take us away, when it shall seem best to his heavenly will.  
Pope Siricius out of these words Rom. 8.8. framed this Argument: they that be in the flesh cannot please God. Married persons are in the flesh: ergo. Enoch was a married man, he begat Sons and Daughters, yet he pleased God. Abraham was a Married man, he had two Wives, and many Children, yet he pleased God; in so much as heaven is called the bosom of Abraham. Zachary and Elizabeth were Married folks: yet they pleased God, and walked in all his Commandments without reproof. Spiridion Bishop of Cyprus a Married person, yet he protested, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet never a whit the worse for divine duties. Let us not be drowned in the pleasure of Marriage, as he in the Gospel. I have married a Wife, etc. Let us keep the marriage bed undefiled, bring up our children in the fear and nurture of the Lord, instruct our households in the ways 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 axiom in Divinity: none can please God without faith: he pleased God: Ergo.  
Whereupon he sets down two properties of faith; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be supplied.  
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 works of the unregenerate do not completely please God. The justice of Aristides, the gravity of Cato, the chastity of Lucretia, the liberality of Caesar, were not simply good works, quoad formam or finem, neither did they please God perfectly, in as much as they wanted faith. Fides est matter & radix bonorum operum: they did them not in faith, to God's glory, therefore his soul took not that pleasure in them which otherwise he would have done.  
He doth not say, without policy; jacob a plain man, yet he pleased God: not, without learning, honour, riches; Lazarus a poor man; yet pleased God: not, without beauty; Ebedmelech a blackmore, yet he pleased God: but not without faith. Therefore let us all be suitors to God, to give and increase faith in us, that we may please him in this life, and be glorified with him in the world to come.  
I but all flatter themselves that they have faith: we have all faith. Have ye so? Saint Paul says, all men have not faith, 2 Thes. 3.2. Examine it by that touchstone, Gal. 5.6. 1 joh. 4.20. dost thou boil in hatred against any of thy brethren? dost 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 go hand in hand together.  
Where there is no love, there is no true faith.  
Then he sets down the two properties of faith.  
That cometh, that is, that believeth: pedibus fidei, john 6. Verse 44.  
That He is: the Maker and Governor of all: that sees all and judges all.  
The fool hath said in his heart there is no God. There be too many of these fools, it is to be feared, in the lap of the Church, Tit. 1. ult. they profess they know God, but by their works they deny them. We go masked under the vizard of Religion, yet in our hearts we say, there is no God. We speak fair, and mean fowl: pretend love, and intent mischief. We lie, cousin, dissemble, circumvent, and defraud one another: as if there were not a God that sees all our juggle.  
A rewarder. In this life, Gen. 24.35. The Lord blessed Abraham wonderfully, so that he became great: he gave him Sheep and Beefs, Silver and Gold, men servants and maid servants, and Camels and Asses: he rewarded joseph with honour, Hester with a kingdom, Dorcas with life again.  
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 work shall be. We shall be rewarded for our service: yet not of merit, but of mercy, Luk. 12.32. 2 Tim. 4.8. If we come diligently to Church, as Hannah, hear Sermons with a reverend 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 affections, to have our faith strengthened, and to become new men: if we give with cheerfulness to GOD 's Minister, that feeds our souls, to the poor members of JESUS CHRIST; God sees it, and will reward it with joy of conscience in this life, and with eternal happiness in the world to come. We serve not a churlish Nabal, but a liberal master that will reward us for our service: yea, a cup of cold water shall not be unrewarded.  
Saul in seeking of his father's Asses lighted on a kingdom. Let us seek GOD as we ought to do, by prayer, hearing of Sermons, receiving of the Sacraments, by tendering our service to him in the execution of his Laws, and he will reward us with an everlasting kingdom.  
But how must we seek him?  
1. Only: Aut Caesar, aut nullus: him only shalt thou serve. We must not swear by GOD and Malchum: we must not with Ahaziah seek to Baal zebub the God of Ekron: but to jehovah, the God of Israel.  
2. We must seek him diligently: as Saul did his father's Asses, the woman her lost Groat: There must be no stone unrol led: as the Ninevites, who cried with all their might.  
3. At all times. In health, in wealth, in honour, Host 5. ult. In their affliction they will seek me diligently: in health as well as in sickness. If we have any losses by fire or water, let us seek unto God. We will seek to a man so long as we need him: we need God at all times, therefore at all times let us seek unto him.  
4. In time: as Gal. 6.10. While we have time, let us do good unto 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 flood. Whereupon some paint him like janus with two faces: the one looking backward to the old world, the other forward to the new world: the last patriarch 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 Ark, illustrated by the procreant cause and end thereof. The procreant or impulsive cause is partly external, God's warning: partly internal, a reverence he had of it. The end proper: accidental, the condemning of the world.  
Then the commendation of his faith: by it he was made an heir of the righteousness of Christ, and so of the kingdom of heaven.  
Noah: of Nuach, or Nacham, quietem or consolationem: his father imponit & exponit nomen, Genesis 5.29. he was a type of CHRIST that brings the true peace and comfort to the world. Come unto me all ye that labour, and I will give you rest, Ezek. 14.14. Isai. 54.9.  
The first motive cause that set him on work, was a warning given of GOD: divino oraculo admonitus: which is amplified by the object thereof, namely, of the destruction of the world by water, and his own preservation in the Ark. These could not yet be seen, because they came not of an hundred years after, Gen. 6.13. these things he believed, though he could not see them by his eyes, and addressed himself to the execution of them: so the coming of CHRIST, and the destruction of the world by fire is not yet seen, yet because God hath given us warning of it in the Scripture, 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 property of faith to believe the word of God; though sense and reason cannot comprehend it.  
Noah had not a foresight and knowledge of the flood by judicial astrology, 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 moving cause was internal: he did not count this a tale of a tub, some old wife's fable, but he had a reverend regard of it: o this is a fearful punishment, which GOD will inflict on mankind, yet undoubtedly it shall come to pass: hath he said it, and shall he not do it? Thus with a reverend fear he went to the making of the Ark.  
We fear neither God nor man.  
As a goodly vessel appointed by God.  
Arca ab arcendo: because it kept away the waters from coming to them.  
There were three principal things commanded by GOD to be made: the Tabernacle by Moses, the Temple by Solomon, the Ark by Noah. The Ark in sundry respects may be preferred before the other. 1. It was a making an hundred years: none of them so long: this is probable, Gen. 5. ult. 7.11. Noah was five hundred years old before: then six hundred.  
2. It was the preservation of all the world. 3. All creatures came into it of their own accord, by the secret instigation of God Almighty. 4. Though they were of divers kinds, some of a more fierce, some of a more mild disposition, yet they continued quietly in the Ark an whole year together: Lions, Bears, Lambs, Hawks, Doves, Vultures, etc. 5. It was guided not by any art or industry of man, but by God Himself: there was no Pilot to sit at the Stern, no Mast, no Sails, no Rudders, but God by His unspeakable 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 temporal salvation, for the faith of Noah.  
The word (Ark) is nearer. 2. The Antithesis requires it. As he and his household were saved by the Ark: So the world was condemned by it: he condemned it by his preaching, for 2 Pet. 2.5. and by his practice in making the Ark 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 righteousness, but an heir of it: he had it by an inheritance from the mere love and mercy of God.  
Not, which is by works, but by faith: he had many excellent works, he sequestered himself from the world, he walked with God, he built the Ark, when the whole world laughed at him for his labour: yet the building of the Ark, nor any work of his did make him righteous, these showed him to be a righteous man: but it was his faith alone that made him a righteous man: yet this faith must have works: as ye see in all these examples. They are all celebrated for some famous work or other. That faith which brings forth the fruit of good works makes us righteous.  
Who made the Ark? here it is said that Noah prepared it, and Genesis 6.14. the conjunction is given to him alone. Some think it was made by him and his three sons alone: but there is no likelihood of that. It is very probable, that he got himself skilful artificers to make it: who though they derided the prophecy of the drowning of the world, yet for money they were content to be employed in that work. Some Carpenters, Masons, Plumbers, Glaziers may work in the building of a Church for the enriching of themselves, though they care not a half penny for a Church, and the service of God in it.  
Some made Noah's Ark, that were not saved in it: and many Ministers may prepare others for heaven, and never come thither themselves.  
When was the flood? Most Authors think, in May.  
1. Because it might wholly be ascribed to the power of God, not any way to the course of nature, as it might, if it had been in winter.  
2. That the wicked of the world being drowned in the pleasures of the earth might at that time of the year be deprived of them, when the earth was most pleasant.  
3. Because the flood began to dry up in the spring, Gen. 8.11.  
4. Gen. 19.23. as it was a fair sun shine morning, when fire and brimstone fell from heaven on Sodom: so the flood might come in the fairest time of the year.  
Whether were they all damned that perished in the flood? Some writers exempt infants: they had something answering to baptism that saved them. The question is about adulti, whether all they were damned? Epiphan. Ambrose, Beda affirm that they went all to hell: yet when Christ came and preached in hell, they were delivered: but in hell there is no Gaol delivery.  
Cajetan and Lyra say, that some of them went to hell: yet not add locum damnatorum, but ad limbum patrum, out of which Christ fetched them, when he went to harrow hell, 1 Pet. 3.19.  
For mine own opinion.  
It is not like they were all damned: yet that reason of Saint jeromes' is not convincing, Nahum. 1.9. following the seventy he translates it, non vindicabit Deus bis in idipsum: whereas in the Hebrew 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 been washed away with repentance.  
But three reasons may induce us so to think.  
1. Gen. 7.22. the flood was a prevailing forty days and forty nights. Some that were hardened before, at the sight of the waters, running up into some high mountains, might repent of their folly, and their souls might be saved: inter pontem & fontem est misericordia.  
2. Who dares avouch that they were all damned, that were destroyed in the wilderness? that all went to hell, whom the earth swallowed up in the conspiracy of Corah, Dathan and Abiram? and why should we affirm them to be all damned that were drowned in the flood? we must judge more charitably of them, that are swept away in temporal plagues and calamities.  
3. Let us judge ourselves, which is the strongest. As they were not all saved that were in the Ark: Cham was a cursed wretch: so were they not all damned that were carried away with the waters.  
By his framing of the Ark before the eyes of them all, and his preaching to them of the flood, the LORD might have sufficient matter by virtue thereof to proceed to the just condemnation of them all.  
Or the word (world) is here taken for the wicked of the world, as oft in Scripture, joh. 17. I pray not for the world: he brought in the flood upon the world of the ungodly, 2 Pet. 2.5.  
This warning was not for No alone, but for all the world, that seeing the Ark a making they might repent. This is the goodness of God Almighty, he gives warning of his judgements before they come: he shoots off a warning piece: not like austere masters, who strike before they speak; but herein he is like the Lion, that roars before he goes to his prey.  
He gave a warning to Adam and Eve, that at what time they did eat of that fruit, they should die: he gave warning of the destruction of Sodom; Lot's sons had warning to go their way, if they would have lystened to it: he gave the Israelites warning of the captivity in Babylon; Jerusalem had warning of her overthrow: Christ wept over it, and said; O if thou hadst known, 
Luk. 19.42.  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 fair warning of the flood: they were warned of it an hundred years together. This is God's mercy, he doth nothing but he reveals 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 earthquakes, thundering and lightning, by blazing stars and fiery comets: as we have had a fearful one of late years, continuing in some places of the land a month together, portending wars, etc. Let us not stand in a slavish fear of them, God is above them all: yet let them be as trumpets to waken us out of sin. God hath warned us by his Ambassadors and Preachers of the Word: we have had warning, that if we loathe the heavenly Manna of the Word, God will take it from us; if we receive it not with all gladness when it is put into our mouths, we shall go from East to West and not find it; yet this warning doth us little good; for all that, we are not diligent and cheerful in hearing of Sermons and in the participation of other holy rites: we have had warning of Adultery, Theft, oppression, cruelty, of cozening one another, that there is a God that sees all, and will revenge all, yet these sins are rife among us. As the old world had warning of the destruction of it by water, so we have been warned of the destruction of it by fire: almost all the signs of the day of judgement are already past; yet we fear not that day, neither prepare for it. All these warnings, because we have not profited by them, shall be so many witnesses against us at the latter day. Praemonitus praemunitus: but our hearts are so hardened, as that all the warnings in the world will do us no good. We are angry with our servants, if they will take no warning; did not I warn thee of such a thing: and then we think 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 he warned? In themselves they could not be seen: yet Noah saw them by the eye of faith. The incarnation and passion of our SAVIOUR CHRIST could not be seen in the days of Abraham, because CHRIST was not then borne: yet Abraham saw it by faith and was glad. Neither Heaven nor Hell can be seen of us: yet by faith we see them, and believe them both. That terrible day, when the world shall pass away with a noise— cannot yet be seen: yet being warned by God of it, we behold it, and know assuredly it shall be.  
The resurrection is not yet seen, we do 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, properly to speak, we do not believe: when we shall see CHRIST our blessed SAVIOUR in the kingdom of heaven, than 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 we may see the things that are not yet seen.  
What entertainment did Noah give to this warning? did he contemn it or set light by it in his heart? no verily: he reverenced it. We must reverence the judgements of GOD. When Daniel pondered in himself the fearful fall of Nebucadnezar, that such a fair and beautiful tree which reached to heaven should be cut down, he held his peace by the space of one hour, and his thoughts troubled him. 
Dan. 4.16.  When the Angels were to blow their trumpets, there was silence in heaven, 
Apoc. 8.1.  they were stricken with a kind of astonishment and could not speak. When the book of the Law was read before josiah, his heart melted at it, he reverenced the judgement denounced in it. When this proclamation was made in Nineveh, yet forty days, and Nineveh shall be destroyed: they all reverenced it, from the King to the beggar, etc. they put on sackcloth, fasted, and prayed to GOD. Noah hearing of a flood to come, fears it after a godly manner, and provides against the coming of it. But some there be that are no more moved with them then the stones in the Church-wall, jer. 36.24. yet were not they afraid, etc. When Paul preached of the resurrection and of the day of judgement, some in Athens mocked at it: and Lot's sons laughed at the destruction of Sodom that was at hand. Let the Preacher thunder out GOD'S judgements against abominable swearing, lying, flattering and dissembling, and other sins that reign among the people; some laugh at it in their sleeves: tell them of the day of judgement, when as all nations shall appear before the son of man; they set not a straw by it, they are worse than Felix; he trembled when Saint Paul discoursed of righteousness and the judgement to come: they are worse than the Devils, for they believe that there is a GOD, and tremble at it. There is great difference between trembling and reverencing. The wicked that have no portion in CHRIST tremble, 
Apoc. 6.16.  they cry to the mountains and rocks, fall on us, etc. but the holiest men of all must fear and reverence the judgements of God, and we must prepare ourselves for the avoiding of them, as Noah did. Doth the Lion roar, and shall not the beasts of the forest quake? Doth GOD Almighty roar, doth he threaten, and shall we be moved with no reverence? as Noah reverenced the coming of the flood, so let us reverence all the plagues that are denounced by God.  
What doth No in this his fear? he is not as a man amazed and besides himself, but as GOD had commanded him, he prepares the Ark: he doth not reason with flesh and blood; surely this may be but a scarecrow, there is no such inundation to come, God will not be so unmerciful as to destroy all that he hath made: as for the Ark, it must be very large to be a receptacle of all kind of creatures, an hard and difficult thing to make such a Vessel; when it is made, how shall I and my family be preserved in it? a thousand to one but we shall be drowned: he admits no such consultation. But knowing from GOD'S own mouth there was a flood to come, he prepares an Ark, for the saving of him and his. Faith must leap over all difficulties, all stumbling blocks that lie in the way: if God have said a thing, let us believe it, though all the world seem to be against it. GOD hath said, there is a judgement 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 Vineyards: So we prepare for the world, but not to meet GOD by repentance. Noah prepared an Ark for the saving of himself, and let us prepare the Ark of a good conscience, for the saving of ourselves at that day.  
When it is said, he prepared the Ark, it is not to be imagined, that he wrought it with his own 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 themselves. Therefore it shall be good for us to preach to ourselves, as well as to the people: lest while we preach to others, we ourselves be reprobates.  
He provided all things for it: Wood, Pitch, Nails, made it after the form God had prescribed, with many several Rooms in it.  
This Ark in the judgement of all interpreters, was a type of the Church.  
1. The Ark was made after God's appointment, not after Noah's. So the Church must be framed by GOD 's Will, and not by man's.  
2. All were drowned that were not in the Ark: so all (regularly) are damned, that are not in the Catholic Church.  
3. The Ark was near drowning, yet never drowned; it was miraculously preserved by God: So the Church may be brought to a low ebb, yet it shall continue still.  
4. There was in the Ark good and bad, clean and unclean: so we must never dream to have all holy and sanctified persons that be in the Church.  
5. In the Ark there were divers mansions, and rooms; some for men, some for beasts: so in the Church, joh. 14.2. In my Father's house there are many dwelling places.  
6. The Ark had but a few in it, eight persons, yet there was the Church.  
Universality is no necessary note of a Church. Christ's flock is but a little flock.  
Here we see what a privilege it is to be of the household of a godly man, that may be as a Sanctuary to thee from temporal plagues and judgements. All that were in the ship were saved for Saint Paul's sake, God gave him the souls of them all. Noah's family was preserved for his sake: because cursed Cham was of this household, he was saved. Potiphars' house was blessed for Joseph's sake, Gen. 39.5. Strive to be of the household of a man that feareth God, that shall be a shelter to thee from earthly punishments, thou shalt far the better in the world for that. There is much contending, much suit made to be in the house of a rich man, etc. If they be godly and religious men too, as many are, it is well: but thou hadst better be in the house of a godly poor man, who is deep in God's books, then in the house of a wealthy and wicked Nabal. Labour to be one of Noah's household.  
No and his family were saved in the Ark; yet with much a do: they endured much, they were in continual danger: they passed through many difficulties, the smell of beasts, the Ark ready to rush on rocks and mountains. So the Children of God shall be saved, yet through many tribulations, Apoc. 7.14. We must look to be tossed with the waves of many afflictions before we come to the kingdom of heaven: but let us be of good comfort in the midst of them all. The Ark was hoist, but not drowned: so though we be afflicted, yet we shall not perish. God kept the Ark by the hand of his providence: and so will he us too. He that hath loved us will love us to the end, and will keep us to his everlasting kingdom: the gates of hell may avail, but shall never prevail against the Church. GOD in all extremities prepareth for his Children, Gen. 19.30. he prepared a place in Egypt 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 jonah, as soon as he was cast out of the ship, and caused him within three days to set him safe on the dry land: he prepared Pella for the jews unto which they fled and escaped the fury of the Romans: 
Euseb.  he prepared an Ark by the hands of Noah, for the saving of him and his household. Let us be thankful unto him, and depend on him.  
There be many things that condemn a thief. The judge condemns him, he gives sentence against him: the evidence condemns him, and the witnesses condemn him; but the chiefest of all is his own sin, the theft which he hath committed. So many concur in the condemnation of a wicked man. God condemns him as a just judge: his conscience brings in evidence against him and condemns him: the holy and righteous men that have shined as Stars among them, condemn them: but the greatest of all is their own sin. The Queen of the South shall condemn the Israelites. She came from the uttermost parts of the earth to hear the wisdom of Solomon. They had Solomon at home, and regarded not the hearing of him. The Ninevites shall condemn them: they repented at the preaching of one jonah. The jews repented not at the preaching of many jonahs'. The Scripture shall condemn us: there is one that judgeth you, 
joh. 5.45, 12.48.  even Moses in whom ye trust. The plentiful preaching of the Gospel, and the small reckoning that is made of it shall condemn us. Noah condemned the world: and our Noah's shall condemn us, if we regard them not. We for our parts had rather save you then condemn you. Therefore receive with meekness the engrafted Word, that by it ye may be saved in the life to come.  
The good actions of godly men that were as real Sermons to preach to the wicked, shall condemn them at the latter day. The holy and unspotted life of Lot that vexed his righteous soul in Sodom shall condemn the Sodomites. The Synagogue set up by the Centurion shall condemn those miserable wretches that will give nothing to good uses: the continual praying of Annah, them that never pray: The garments that Dorcas made for poor widows, them, that except Law compel them, will give nothing to the poor: the diligence of a good Scholar, shall condemn all the loitering Scholars in the School.  
Therefore let us profit by these examples: let them be as spurs to prick us forward to the practice of those good things which we see in them, especially in the Preachers of the word, such as Noah was. If we contemn their preaching, it shall rise up in condemnation against us in the world to come.  
Faith, as ye see makes us heirs, not of silver and gold, houses and lands, manors and Lordships, but of the righteousness of Christ, by whom we have a right to all things, 1 Cor. 3.22. We think highly of one that is heir to a great Gentleman, a Knight, a Lord, etc. There comes such a Nobleman's heir. I but poor 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 kingdom of heaven, which surpasseth all the inheritances in the world.  
And what manner of faith is it that makes us heirs of this kingdom? not a verbal faith, that hath nothing but fair words, and a glorious profession, like the fig tree; but a working faith, such a faith as worketh by love, that is full of good works, as Dorcas was. All these that be in this Catalogue had works for the expression of their faith. Abel had his sacrifice. Enoch walked with God. Noah had the building of the Ark, Abraham the offering of his Son, Moses the leaving of Egypt, Rahab the preservation of the spies. None of them but had works. Therefore if we say we have faith, and have not works, we deceive ourselves. Let us show our faith by our works, make up our calling and election sure by them; then we are heirs of the blessed inheritance reserved for the Saints in the life to come.   

VERSE 8.  
WE have had the faithful before the flood. Now, to them after the flood, before the possession of the land of Canaan, and after.  
The first is Abraham, who because he was the Father of the faithful, entreating of faith he is more plentiful in him.  
Here are three things for the celebration of his faith: concerning himself, his Wife and his Son.  
1. His obedience to GOD calling him out of his own Country.  
2. His patient abode in a strange Country, whereunto he was called. Or, 

1. His egress out of a Country, which he knew.  
2. His progress to a Country which he knew not.    
The vulgar translation hath it, he that is called Abraham, which before was Abram. At the first he was called Ab— ram, Pater excelsus: now Abraham, Ab rab gnam, the Father of many Nations.  
That dreadful name of GOD, jehovah, hath two Hehs in it. GOD, say some, gave Abraham a letter of his own name, because GOD was to come of his loins: 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 signify that he was a great man, highly esteemed of GOD, and worthy to be honoured of men. The jews boasted of him as of their Father: therefore above all others he propoundeth him as an example of faith, that they his Children might tread in his steps. He was of great fame among the heathen, as josephus writeth, many ancient Historiographers make an honourable mention of him. Berosus, Damascenus, etc.  
He went not of his own head upon an idle and fantastical brain, he had a calling so to do, whereof, Gen. 12.1. that was his warrant, his passport and licence to travel withal. If all travellours had this calling, they might be secure in their journeys.  
Some go into strange countries in a male contended mind, because many things cross them at home. Some, because they cannot live at home, some to see fashions, for the satisfying of a carnal delight: these cannot so well look for God's 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, etc. yet Abraham did not draw the neck out of the collar, he obeyed God.  
This obedience is illustrated by the place from whence he went: from his own Country: and by the place to the which he went.  
He went, tam animo, quam corpore.  
But at this time when he was called, he had no inheritance in it.  
2. As a blind man, that cannot tell where he goes.  
God told him he would show it him: but as yet he had not showed him: when GOD called him, he knew neither the name of the place, nor the Situation of it.  
This was a marvelous exercise of his faith.  
1. A man's native country is sweet and pleasant to all: nescio qua natale solum dulcedine cunctos ducit, & immemores non sinit esse sui. Ulysses was very desirous to see the smoke of his country. Shall I leave my Country, that hath been as a mother to bring me into the world and to nourish me in it? A man in conscience, by the Law of nature is bound to his own country.  
2. Here I am among my kinsfolk and acquaintance: there I shall be among strangers, as an Owl among birds, to be wondered at.  
3. Here I have plenty of all things: I know not what I shall find there. A bird in the hand is better than two in the bush.  
4. This Country I know: that I know not, God hath not revealed to me so much as the name of it: and shall I go to it? nay, soft a while, it is good tarrying in mine own rest.  
5. Here I may go up and down quietly: In my travelling I shall meet with many dangers. Therefore it is good sleeping in an whole skin. Shall I obey this vision? I will not do it.  
Abraham admits of none of these consultations: but obeys God calling him. I am sure my God is able to keep me in what corner of the world soever I am: for all the world is his: and I am sure he will keep me; for he loves me, as the apple of his own eye. Therefore 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 unlawful to travel. GOD commands no unlawful thing. He commanded Abraham to travel. It is not necessary a man should be like a Snail, always carrying his house on his back: that becomes a woman rather than a man. There is a time, when a man may leave his own Country, and travel into strange Countries; yet great circumspection is to be had in it.  
1. A man must be called to it: we must do nothing without a calling.  
Not as if every one should expect such a calling, as Abraham had, by God's immediate voice. We have our callings, but mediate. If a man be employed in an ambassage to a foreign Prince, he hath a calling to leave his Country for a time. If a man cannot live in his own Country, and can more conveniently maintain himself and his charge in another, he may go to it, so as he make not shipwreck 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. We must take heed, that our families in the mean season be not neglected: he that careth not for them of his house, is worse than an infidel. A man under pretext of travelling, may not run away from his Wife and Children.  
3. We must have no sinister respect in it. Dinahs' gadding abroad lost her her Virginity. We must not make travelling a cloak to cover theft, murder, adultery, and other gross and notorious vices. God can find us out in all places: for whither shall we fly from his presence?  
4. We must not imagine our travelling to be meritorious, as pilgrimages were in former times: they should merit heaven by going to the holy land, by visiting the Sepulchre at Jerusalem, etc. whereas when we have gone all the world over, we are unprofitable servants.  
5. Let us take heed in travelling, that we travel not away faith and good conscience: wheresoever we become, let us keep ourselves undefiled of the superstitions and corruptions that be in other countries. Let us keep our religion safe and sound, that the least crack be not found in it. We make a fair travelling, if we travel in the Devil's cloaks. A great sort of young Gentlemen rashly and unadvisedly, by travelling are like the Scribes and pharisees: they compassed Sea and land, to make a proselyte; and when they had made him, they made him threefold more the child of the Devil: so they by their travelling make themselves threefold more the Children of the Devil, greater swearers and blasphemers, fornicators and adulterers, than they were before. They went out Protestants, and come home Papists: they went out religious, and return Atheists. Travelling is a dangerous thing. Let us not take it on us, unless we be some way or other called to it, as Abraham was.  
He went not alone: he carried his old father, his nephew Lot, and it is like, sundry others, whose names particularly are not expressed. No doubt, for the world, he was exceeding well in Chaldea: it is very like he had a convenient house to dwell in, sweet Gardens, and pleasant Orchards, droves of cattle and flocks of Sheep, great store of pastures and arable grounds about his house, fair household stuff, etc. Would it not grieve a man to part with all these, and to go he knew not whither? yet Abraham leaves all at GOD'S appointment: so must we all do. 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 we live quietly under the reign of a religious King, we have all things fit and convenient about us: yet if God should call us out of our own Country, let us be content to forsake all, as Abraham did. We are tenants at will, ad voluntatem domini: all that we have is at God's disposition, and let him dispose of us where it pleaseth him. If we leave all at God's appointment, we are no loser's 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 afterwards: he was able with his own household servants to wage battle with five Kings, and conquered them. God blessed him with abundance of Gold and Silver, Sheep, Camels, Oxen, etc. hester's banishment was an occasion of a kingdom to her: and some have lived better in exile, then in their own country, as Themistocles. Howsoever God dealeth with us in this world, we shall have an abundant recompense in the life to come: therefore let us go whithersoever G●d shall call us, as Abraham did: he that forsaketh not father and mother, houses and lands, nay, he that hateth them not for God's 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 promised to him by God, and that often.  
He went not back again in a discontented mind: but though he found few outward encouragements to tarry, yet he stays by it.  
The manner of his abode is set forth, 

1. By the quality of the place.  
2. By the form 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: he was fain to buy a piece of ground to bury his Wife in. It was inhabited by a strong and mighty nation, that were mere 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, waiting for the accomplishment of God's promise.  
2. What was the manner of his dwelling in it? he dwelled not in a stately and magnificent City, 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 Babel did: not in one tent, but in many: removing his tent hither and thither. He dwelled in tents, that were soon set up, and soon pulled down again: partly because he might be at Gods call, ready to remove when he would have him: as indeed Abraham was a continual flitter: partly also, because he knew his seed should go into Egypt, and the time was not yet come, when he should have a full possession of the land of Canaan. Therefore in the mean season he contented himself with Tents. In commemoration whereof they had the feast of Tents or Tabernacles.  
Yet he kept great hospitality in his Tent: a poor house, yet a rich house keeper, 
Gen. 18.1.  he sat of purpose daily at his Tent door, as a bell to toll strangers and passengers to him. It was wont to be said, golden Chalices and wooden Priests! so now a days it may be said, golden houses, wooden house keepers; a great house, a large house, yet little meat in it. It may be sufficient for themselves: strangers, nay neighbours seldom drink of their cup: a great sort of brave chimneys, but little smoke in them: many a Noble man's house, scant smokes once in a year. Cornelius a Captain had no stately house, yet his alms were great. Gaius had no glorious house: yet an host to the whole Church: wheresoever we dwell, though in a Tent or booth, yet let us do good with that which we have, as Abraham did; our house shall be the better blessed for it.  
Abraham dwelled in a Tent, yet GOD protected him from all enemies and dangers. We never read that thiefs broke into his Tent and spoilt him, of that which he had. In a tempest, thundering, and lightning, the Tent was not set on fire. It is better to be in a poor cottage under God's wing, than in a magnificent Palace without his favour. Ahaziah dwelled in a sumptuous building, yet he got a fall that cost him his life. Michah had a strong house: yet the Danites came and took all in his house.  
Lot had an house in Sodom; Abraham had but a Tent: yet Abraham was safer in his Tent, then Let in his house. GOD kept Daniel in the Lion's den, the three Children in the fiery furnace, jonah in the Whale's belly: he preserved Abraham in his Tent: and he will for ever keep 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 jacob. Whether he and they dwelled together in Tents at the same time, cannot be defined. If we respect Abraham's age, they might: for he lived after Isaac was borne seventy five years, and after jacob was borne fifteen years; yet whether that be the meaning of the Holy Ghost or not, I dare not affirm: they in their time dwelled in Tents, as Abraham did in his time, because the promise was made to them all: to Abraham and his seed. They were entailed in the promised land with their father.  
The Canaanites had Cities and beautiful houses to dwell in. Abraham Isaac and jacob dwelled in Tents: the wicked may have fairer dwellings in this world, than the godly.  
Now we have sumptuous and magnificent buildings: immediately after the flood they erected a Tower, the height whereof reached to heaven. The Canaanites had towns and Cities that were walled up to heaven. Ahab had his Ivory palace, 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 jacob? these worthy and renowned Patriarcks dwelled in Tents: and incommemoration hereof there was instituted among the jews a feast of Tents and Tabernacles, which was kept with great solemnity; by the space of seven days, they sat in Booths. Let us not be too careful, nor too curious about our dwellings. 
Neh. 8.17.  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 john, who took her home to his house. There is as free a passage to heaven out of a poor beggarly Cottage, as out of a King's Palace. Let us not spend too much cost about our earthly houses, but labour to build up ourselves 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 perform his promises: he will exercise our faith and patience in the expectation of them. This land was abraham's now by promise, yet his seed had not the possession of it many hundred years after: yet Abraham by faith waited for it: he that believeth will not make haste. We must not be too hasty, but tarry God's leisure. So the heavenly Canaan the kingdom of heaven, is ours by promise: fear not little flock, it is your Father's pleasure to give you the kingdom: yet we must pass through many tribulations into this kingdom. Let us with patience bear them all, and at the length, though it be at a long run first, we shall be sure to be partakers of it: for heaven and earth shall pass, but not one title of God's Word shall fall to the ground.   

VERSE 10.  
WHat moved him to content himself with so mean a dwelling? they made not so much reckoning of their habitation in this world, as of that in the world to come: therefore they did not greatly care how they dwelled here. As for the land of Canaan, though it were a pleasant Country flowing with milk and honey, yet they knew they were not to continue in it long: this made them to look 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 he had a Tent, but there he looked for a City: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for that City which alone deserves the name of a City: it excels all earthly Cities in two respects. In regard of the foundation, and the founder thereof.  
The Tents wherein they dwelled, had no foundation, they were fastened with nails to posts and stakes set in the ground: but this City hath a foundation: earthly houses have but one foundation, and subject to earthquakes, storms, tempests, inundations, and other casualties; 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 Abbeys and Monasteries had sure foundations; yet they are fallen: the palaces of Kings, noblemans, and Gentlemen have strong foundations, yet they shall all fall; but the heavenly Jerusalem shall never fall.  
Aholiab and Bezaleel made the Tabernacle, Hyram the Temple: Carpenters and Masons set up these Cities: but God Himself is the maker and builder of this City. These Cities may be overthrown by waters: the Sea may come in tumbling and sweep them away: these Towns and Cities may be consumed with fire, there be burnings almost every day: these may be sacked with the enemy, and made even with the ground, as Jerusalem and the Temple are, which were the wonder of the world: we may be driven by famine and pestilence out of those towns 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 Cities as we used them not: let our hearts and affections be in this City, whose maker and builder is God. We have not here an abiding City. London is no abiding City, York, Norwich, no Town is an abiding Town: Death will give us a remove out of all Towns: but in this City we shall abide for ever, and reign with CHRIST for evermore: therefore let us all long for it.  
He doth not say, that he believed there was such a City, but he looked for it, jud. 5.28. We look out of our windows on sights in the streets, Gardens, Orchards, etc. but not out of the windows of our hearts for this City. He that looks shortly for a new Coat, will not be much in love with his old: for a fair house, will not care for a cottage. We look after our wool and cloth, houses and lands, etc. Let us look daily for CHRIST 's coming, that will put us in possession of this City. As Saint Peter said unadvisedly of the Mount, let us say likewise of this City, it is good for us to be here.   

VERSE 11.  
WE have had the things which he did severally by himself: now of him jointly with his Wife: because he toucheth a thing which he could not do without his Wife. Of whom he entreateth.  
1. Severally by herself, then jointly together with others.  
Also:] together with her Husband. The Faith of them both concurred in this. Lyra shows himself delirantem senem, in avouching 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 own faith.  
1. Certain 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 retain the seed that came from Abraham. It might be translated, to the emission of seed, to the dejection of seed. For the child is framed of the seed of them both: though Aristotle be of another opinion: matter à materia, quia ministrat materiam procreandae proli, as the father doth.  
Whereupon Christ is termed the fruit of the Virgin's womb. She was now by the course of nature past conceiving of seed, being ninety years old: a woman, as Pliny observeth, for the most part is past child bearing at fifty, then how could a woman conceive ●t ninety? not by nature, but by the grace and power of God: therefore it is said, through faith she received strength to do it.  
2. She brought forth a Child, when there were two obstacles in the way; barrenness and old age. 
Gen. 16.2.  The one is to be repeated out of Genesis. God had shut up her womb: the other is here expressed. Besides the season of age, it was now no seasonable time for a woman of ninety years to have a child: yet by faith she had one.  
And why? what was the cause of it? because she judged him faithful, etc. this Lyra refers to Abraham, 
Gen. 18.12.  because he judged— as for Sarah, she laughed at it, and Abraham thought it an incredible thing: yet it may be ascribed to Sarah herself: as for Abraham, he is not mentioned at all in this verse.  
Some affirm that that laughter of Sarahs' did issue ab admiratione, non à dubitatione, as abraham's did. Abraham laughed, admiring, not doubting of God's promise; so did Sarah: 
Gen. 17.17.  yet the laughter of Sarahs' must needs be condemned. 1. She opposes two impediments to the promise: which Abraham doth not. 2. She is reproved by God for laughing, 
Gen. 18.12.13.14.15.  who tells her that it issued from infidelity. 3. She herself covers it with a lie: which she would not have done, if it had not been an evil laughter.  
How then is it true, that She judged him faithful who had promised? At the first she doubted and derided it: but afterwards being reprehended by GOD, better instructed by her husband and pondering in her mind, that it was GOD Almighty which had spoken it, she believed it, and judged him faithful.  
He that hath promised me a child is able to fulfil his promise: faithful to perform that, which he hath promised: therefore though I be barren and old too, I shall have a child, Gen. 21.6, 7.  
1. Women, as ye see, may have faith: they may believe in Christ, be members of his body and heirs of the kingdom of heaven. The woman was the first in the transgression; yet she shall be saved, though it be a kind of purgatory, by the bearing of Children.  
2. God is pleased with married folk: he that liveth in the flesh cannot please God, that is as Pope Siricius expounds it, in marriage. 
Rom. 8.8.  Abraham and Sarah were married folk, yet they pleased God. Let not Virgins think to carry away all the praise. As CHRIST was borne of a Virgin, so of a Wife too: fear not to take to thee, Marry thy Wife. Marriage serveth more for the propagation of the Church, than Virginity doth. God is glorified by married folk, as by Virgins: as in Abraham and Sarah, Isaac and Rebeccah, Zachary and Elizabeth, with sundry others.  

Psal. 127.3.  3. Children are the inheritance of the Lord, and the fruit of the womb is his reward. When Sarah was a young woman, in the flower of her age, the mirror of beauty, a passing fair and beautiful woman, full of blood, than she had no Child: when she is old and past childbearing, than she hath a Child: these be the Children, said jacob to Esau, 
Gen. 33.5.  which God of his grace hath given me. We ascribe the fruits of trees to God, and shall we not ascribe the fruits of our bodies 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 naughtiness of the root, 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 masculine gender, 
Isai. 51.3.  by his copulation with Sarah. Gorr. ab uno, that is, utero. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
And what was that one? a dead one too. Why, he was now but an hundred years old? Methusalem begat Lamech, when he was one hundred eighty seven years old. But they were of greater strength before the flood then after.  
2. Abraham sundry years after this begat Children: then why should this be counted a wonder? he was lively afterwards, and was he dead now? those he begat of Keturah which was a young woman. 2. Even the power to beget them was of God too, not of nature: in himself he was a dead stock.  
The multitude of the branches is set forth by two similitudes. Abraham had two kinds of Children: the one after the flesh, the other after the spirit. By the stars, as some will have it, are meant the godly, whose conversation is in heaven, as the Stars be in heaven; and they shine by their virtues like stars. Under the sand of the Sea is comprehended the carnal progeny of Abraham: propter instabilitatem, numerositatem, ponderositatem, infructuositatem: they are light and inconstant as the sand is. But that is too nice. Generally the similitude is to be extended to the whole race of Abraham: his seed is compared to them both for number.  
Some Mathematicians have taken on them to set down the just number of the stars: they are but one thousand and twelve in all. They are beyond their books, too presumptuous to go 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 lip of the Sea: the shore is as the lip of the Sea, the extremity of the Sea, as the lip is of the mouth: and as the lip keeps things within the mouth; so doth the shore keep in the Sea.  
Multitude of Children, a populous posterity is the blessing of God.  
2 Sam. 19.17. jud. 12.9. Psal. 128.3. Children are compared to arrows: 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 feed our Children, if we trust in him. Philip asked, where shall we have meat for so great a multitude? Let not us say so: he that sendeth mouths will send meat, if by faith we depend on him.  
2. We must not tie God to the course of nature. Of Abraham and Sarah that were dead, came as many as the stars and the sand. 
Ezek. 37.10.  Of a company of dead bones stood up an exceeding great army. When GOD had foretold of a plenty, there was a Prince which took exception against it: 
2 Reg. 7.2.  if God would make windows in heaven, could this come to pass? he was trodden under men's feet for it. Let us not object against God's power, Let us not call God's power into question, pinion his arms, shut him into prison. Let us not say, God can do this or that: he doth whatsoever he will, in heaven, etc. LORD if thou wilt, thou canst make me clean. He cannot do those things that imply a weakness, a contrariety to himself; for that were to deny himself: but whatsoever imports a power, and is agreeable to his blessed will, that he can do. Shall any thing be 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 again: yet God can effect it. Let us keep no Sophisms or Problems against God's power; but in all things, though it seem impossible to the world, let us depend on him by a true and lively faith.  
Now to the things recorded of Abraham after he had a Child.  
The one is common to others together with him: the other proper to himself alone. That which was common, is his perseverance in faith to the end.  
That, which is proper to him, is the offering of his Son.  
In the former, 1. A narration of their perseverance, Verse 13.  
2. A confirmation of it.  
The narration is first set down; then amplified.   

VERSE 13.  
HE doth not speak it of Abraham alone, he died in the faith: then he should have made an iteration of it in all the rest: wherefore for the avoiding of it, he affirms it generally of them all.  
Viz. Abraham, Isaac, jacob, Sarah mentioned before, and all the godly too that sprung of them before the possession of the land of Canaan.  
He doth not say, these lived in faith a great while, but died in faith: they carried their faith with them to the grave.  
According to faith, that is, that faith whereby they had committed themselves wholly to God, and by virtue whereof they depended on him: or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
This is amplified by certain effects: negative; affirmative: internal, eternal.  
1. They had not the promises, yet believed them.  
They received with gladness the promises made to them: they had the pronunciation, the delivery of the promises, but they had not received the accomplishment of them.  
The promises, that is, res promissas. Not the earthly things promised to them: but they received the kingdom of heaven: he useth the plural 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 be 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 Abraham's seed: but as yet he was not come, the kingdom of heaven whereof the land of Canaan was a type, was promised to them: but as yet, they received it not: yet they believed certainly that they should have them, and died in that faith.  
Faith is an evidence of things that are not seen. The victory over sin, death and the Devil is promised to us; we shall be more than conquerors; yet sin gives us many a fall, the Devil assaults and tempts us, death seizeth on us and takes us away: yet let us believe God's promise. As yet we have not received the resurrection, yet believe it; nor the kingdom of heaven, yet believe it, and dye in that belief: though thou kill me, I will believe in thee.  
The affirmative.  
2. Though they received them not, yet they saw them: not near hand, but far off: not with the eye of the body, but of the soul, 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, he saw Christ bearing his own Cross: when he saw Isaac bound on the Altar, he saw Christ fastened to the Crosse.  
So the Israelites afterwards saw CHRIST afar off in the Paschall Lamb, and the rest of the sacrifices: but blessed are our eyes— we as yet see the kingdom of heaven, but afar off; but one day we shall see God face to face.  
3. They were persuaded they should have them, and died in that persuasion, they saluted them: as Marrinors' espying the shore afar off, skip for joy, hoping shortly to be at it; so these seeing the celestial Canaan afar off, rejoiced at it, and embraced it with the arms of faith. So we must rejoice at the sight of death, as Simeon and Paul.  
4. They confessed themselves stranger's here. 
Gen. 23.4, 47, 9  Whereby it is apparent they looked for a Country in heaven, and died in faith, expecting that Country.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Citizens, that have a r●ght and interest in the City may go up and down boldly; strangers are fearful, standing at the courtesy of others. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that come as wanderers from another people.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 flood: for some of them, as Enoch, died not. It is to be restrained to them after the flood. He doth not say, all these were rare and excellent men beautified with singular graces of GOD'S spirit, deep in his books: therefore they were exempted from death: there is none that hath that privilege. Death is a Cup whereof all must drink▪ there is no man living, but shall see death. Wise Solomon, godly David that was a man after Gods own heart, is dead: strong Samson, fair Absalon, wealthy Nabal is dead. Lazarus died, and the rich man also died, and was buried. Beggars dye, and Kings dye. Have I not said, ye are Gods? yet ye 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 kind 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 die. This we can all say, nothing so certain as Death; yet we make no use of it: for all that, we bathe ourselves in the pleasures of sin, we are set on the merry pin, 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 water, 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. We talk of Death, we carry Death about with us, we see it daily in other men. Almost every week a burial in many Towns: yet we live as if we should never dye. Damocles the Parasite was set in Dionysius chair, he had all the honour and pleasure that could be devised, but when he considered the sword hanging by a slender horsehayre over his head, he took delight in nothing. Death as God's sword hangs over our head continually, it is senibus prae foribus, & adolescentibus in insidiis. The staff of death stands before the door of old folks, and it may steal on young men ere they be aware, yet we regard it not. It causeth us not to have our conversation in heaven: but we are as great earth worms, as if we should never dye.  
All these died: but how did they dye? in the faith. All die, but all die not in the faith, 1 Thes. 4.16. some die in CHRIST, and some live to the world, and dye in the world. Achitophel died, but it was not in faith: he died a malcontent, in a proud conceit of his wit and wisdom, that his counsel should not be followed, which was wont to be reputed, as an oracle from heaven. judas died, but it was in desperation, in infidelity, not in faith, he could not be persuaded that his sins were washed away in the blood of CHRIST▪ and therefore took a rope and hanged himself. Cain died, but not in faith: for he cried, my sin is greater than can be forgiven.  
Happy are they that die in faith. The Scripture doth not simply say, blessed are the dead: but, that die in the Lord.  
job died in the faith. I am sure my Redeemer liveth— Old Father Simeon died in the faith, with CHRIST in his arms. LORD, now lettest thou thy servant— Saint Paul died in the faith: the time of my departure is at hand. From henceforth— A sweet thing to dye in the faith. All that die quietly to the eye of the world, die not in the faith. The Psalmist says of the wicked, there are no bands in their death. Good men may have sore temptations, when they lie on their death beds, 
Psal. 7 3.4.  through the distemperature of the brain, and the vehement pain of the body, they may deliver some fearful and impatient speeches, savouring of infidelity: as job did in his pangs, and yet for all that die in the faith. Live in the faith, be plentiful in the fruits of faith, and thou shalt be sure to dye in the faith.  
It is the greatest commendation that can be given of any, that they died in the faith. While we live, we are in the field and battle, we may receive many a wound from sin and the Devil: but being dead we are conquerors, have Crowns on our heads and palms in our hands, as it is in the Revelation. Doth such a man live in the faith, as Cornelius did: when his prayers and alms deeds proceeding from faith went up into remembrance before God? that is a thing to be rejoiced in: yet such a man may have many a fall, as David and Peter had. Is it reported truly of any, that he died in the faith, such a man made a godly end? that is the height of all commendation. We cannot well praise a fair day before night, because many storms may be in it: neither can we give a man his full and perfect commendations till he be dead. Therefore this is registered of these fathers, tanquam fastigium laudis, the very top and crest of their praise, that they died 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 fair houses, large lands, and ample possessions? art thou a rich Clothyer, a wealthy Merchant, a Gentleman, a Knight, a Lord? yet acknowledge thyself to be but a stranger: there is a time when thou must part with all, yea with a kingdom if thou hast it. The very heathen confessed this. The orator could say, natura dedit nobis non habitandi locum, sed commorandi divorsorium: this world is but an Inn, it is no dwelling house.  
Now if we be strangers on the earth, as we must all confess ourselves to be, then let us carry ourselves as strangers.  
1. A stranger is no meddler in the Country wherein he is: he takes ●hat, which is requisite for him: he looks to his own business; but he doth not interpose himself in the affairs of the commonwealth, he leaves them to those that be of the Country. A stranger must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the heathen said. Even so being strangers in the world, let us meddle no more with the world then needs must But we are drowned in the world, our minds are on the world all the week, all the year long: we meddle little with the Scripture, with prayer, heavenly meditations: we are altogether in and about the world.  
2. Stranger's must not think to bear sway in the Town and Country where they dwell: the natural inhabitants will not digest that, Gen. 19.9. the Sodomites could not endure that Lot should be a King among them. So we being strangers in the world must not make account to domineer in it, to have all men at our control: we must be content to be underlings here, that we may be aloft hereafter, the faithful are often put to the wall, and the wicked are Lords over them. This we must take patiently, because we are strangers.  
3. Strangers and Pilgrims are wont to be abstemious, 1 Pet. 2.11. a stranger, a Traveller, if he be a wise man, doth not set his mind on feasting and banqueting, he takes a morsel, and so away. So being strangers here, we must lead a sober life, take no more of the world than will serve us for our journey, we must reserve our feasting till we come to that place, where we shall eat bread with Abraham, Isaac and jacob.  
4. Stranger's must look for no great love: for the most part they are hated in the Country where they be, and they are wished to be out of it: even so the world loveth her own: we are not of the world, we are men of another world; therefore marvel not though we find little friendship in the world. Dog's will faun on them that be of the house: but they will bark at strangers, fly in their faces, and be ready to pull them down: so because we are strangers to the wicked, no marvel though they bark at us and bite us now and then.  
5. Strangers have a longing desire to be at home. If an English man be in Spain, Turkey, India, he 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 Jerusalem: let us say with Saint Paul, I desire to be dissolved, and to be with CHRIST, which is best of all. But a number of us say in our hearts of the world, as St. Peter of the Mount: we are well here, I would to God I might never go from hence.  
6. Strangers do not heartily love that Country wherein they be, they may love it in some sort, but nothing to their own Country; so being viatores we 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 wormwood to us in respect of the joys 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 Inn, he looks about him and says: this is a fair Inn, here I have a goodly Chamber, I fare well for my money; but this is no place for me to tarry in: so we 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 forgo.  
I would to God that this were deeply engraven in the hearts of us all, that we did effectually consider we were strangers on the earth. We say we are strangers, but we live as Lords: We say with that rich man, Luk. 12. Soul, eat, drink, and be merry, thou hast goods laid up for many years. Our lives and deeds bewray that we think nothing less, than that we be strangers. A strange thing that strangers should be so bewitched with a strange Country, as we are with the earth.   

VERSE 14.  
HE insisteth in the proof of the latter effect; they seek 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 own confession.  
They that confess themselves to be strangers on the earth, do give notice to all the world, that they look for a permanent Country in heaven, and so died in that faith: but these confess themselves, etc. Ergo.  
Such base, such contemptible things of this world: manifest it to all.  
With a fervent desire, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Where they shall abide for ever.  
This world than is not our Country. Socrates is highly commended for his answer, being demanded what Country man he was, he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mundanus. The whole world is my Country: all Countries are alike to me. Yet in truth we have no Country in the world. England is not our Country: Heaven, properly to speak, is our Country: as Christ says, call no man father here on earth; so call no Country your Country on the earth.  
Now heaven is our Country; so we must seek it; it is worth the seeking, and we cannot have it without seeking: seek the kingdom of God— We must seek it by prayer, reading of Scripture, hearing of Sermons, by godly and fervent desire of the heart, by heavenly meditations— Our whole life ought to be a continual seeking of heaven: but alas we seek for silver and gold, Sheep, and Oxen, houses and lands, and let heaven go; we are like Aesop's dog, that snatched at the shadow, and lost the substance. We seek more for shadows, then for the substance: all the week long we are seeking of the world, and scant on the Lord's Day, no day in the week do we seek 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 soil, the land of Chaldea.  
Sol. That cannot be the Country which they had longed after: for if their mind had run on that, they had opportunity and time enough to return in: they had leisure, but they would not take it.  
1. He shows 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 eternal happiness in the life to come.  
Exod. 3.15. he is the God of the whole world in general: he is the God of the wicked, for temporal blessings; of the faithful, for spiritual and eternal. 
Matth. 22.32.   
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 poor man, such a beggarly fellow is my servant: yet God glorieth of us, that he is our God, Master and Father. He makes this a piece of his style: as if a puissant Prince would be called the King of Pigmies.  
He hath prepared— Hebr. 13.14 joh. 14.2.  
They do 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 furnished for man at the first.  
We can but prepare temporal houses for our Children.  
Some by this City understand the Church, which though it be 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 seek that which they had.  
Heaven then is better than earth: it is better by many degrees. Men choose that which they think to be best: we choose earth rather than heaven▪ therefore in our opinion that is the better. What fools, what dolts be we? men are ready to change for the better: who would not change a beggar's cottage for a King's Palace, a patched Cloak for a Prince's 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 than this: but we would fain continue in the earth still.  
Many a Child is ashamed of his Father, when he 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 poor, yet if a fair and beautiful woman, haply he will not be ashamed of her. We are all fowl 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 tipped with silver, be ashamed of another earthen Pot? Though thou be'st 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: ye 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 fellows and brethren: and shall we be ashamed one of another? Though he be never so poor 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 Gospel: for if we be, he will be ashamed of us, when he cometh with his holy Angels.  
How doth it appear he is not ashamed of us? because he disdaineth 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, shall want nothing that is good. This may strengthen us against poverty, sickness, and all calamities, against sin, Satan and death itself. Will any child fear 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: therefore we can want nothing that is good. The Lord is our God, our shield, Protector, and defender: therefore let us fear nothing. If God be on our side, who can be against us? Nay, 
Matth. 22.32.  this may comfort us against death itself. 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 die, God is our God, he will raise us up again at the latter day, and translate us into his kingdom. This may be a pillar of comfort for us to lean upon, that God is our God.  
By what token doth he show himself to be our God? because he hath prepared a City. God is an excellent preparer. He prepared the world, as an house well furnished, against the coming of man into it: he prepared a Table for the Israelites in the wilderness; he gave them water out of a stony rock, and Manna from heaven: he prepared a kingdom for Hester, when she was a poor banished maid: he prepared a Whale for jonah, when he was cast into the Sea: insomuch as the Psalmist exclaimeth; how great is thy goodness o Lord, which thou even then preparedst for the sons of men! He prepares for us, the fowls 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 City. All the Cities in the world are not worthy to be named the same day with this: thiefs may break into these Cities; so cannot they into that. These may be sacked by enemies; so cannot that. These Cities shall be burnt at the day of judgement; this abides ever: these need the Sun by day, and Moon by night, this needs none of them, for it is enlightened 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 dancing, sometimes weeping; there is no weeping at all, but continual singing to GOD Almighty: these Cities may be famished; so cannot that: we shall eat of the hidden Manna and of the tree of life in the Paradise of God for ever. Here our fellow Citizens are men and sinful men, there we shall be Citizens with the Angels: here Citizens have their Gowns whereby they are known, which at length are moth eaten and come to nothing; there we shall be clothed with the white robe of immortality, that lasteth for ever. In these Cities, some are rulers, some ruled; there we shall all be Kings and reign with CHRIST for ever. These Cities are made by Carpenters and Masons: this by God. O admirable City! Let our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be in it in this life: that we may be taken up into it, and remain in it for ever in the life to come. Yet this City is little regarded. If York, Norwich, London were ours, we would think ourselves happy men: yet we count the preparation of this City nothing. Ye talk of a City to come. I would I were Lord of one Town here, take thou that City. Many a profane Esau is ready to say so: but let us be thankful to God for this City.  

Hebrews 11.17.18, 19  
WE have here a Catalogue of famous Christians in the Old Testament: whereof some were before the flood; others after: as Abraham, with whom having begun, now he adds and concludes of him in these Verses. Wherein we have a tragedy and a comedy: a tragedy, in a father's oblation of his Son; a comedy in the unexpected restitution of his Son to him. 19 a sorrowful tragedy in his going; a joyful comedy in his teturning.  
Touching the former, 1. An admirable work performed by Abraham.  
2. The motive that set him on work, his steadfast faith in the resurrection, Verse 19 In the work the author of it, and the excutioner of it.    

VERSE 17.  
THe author of it was God that tried him.  
Man tries, the Devil tries, and God tries: homo tentat ut cognoseat, man tries, to know what is in another. Tentare à teneo: we try, that we may quasi manu tenere, hold as it were with the hand, and have a certain knowledge of him whom we try. As the Queen of Shebah hearing of the fame of Solomon went to try him with hard questions, 1 Reg. 10.1. Diabolus tentat, ut decipiat, to cousin 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: he tried Abraham, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. St. Chrysost. not to learn 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 only Son. Thus CHRIST tempted Philip about the loaves, joh. 6.6. God knew what was in Abraham: but he tried him, to make others know: whereas, Gen. 22.12. he speaks it after the manner of men. When a man hath tried the fidelity of his friend, he says, now I know thou lovest me: so God applying himself to our capacity, having tried Abraham, says, now I know; yet no access of knowledge to GOD: he knew what was in him before.  
An admirable trial! a wind that might shake the strongest Cedar in Lebanon: ye may take a view of it, Gen. 22.2. Every word is very emphatical.  
1. He doth not say, send him by another, but take him thyself: carry this innocent Lamb to the slaughter house thyself.  
2. Not five or six years hence: but now, presently without delay.  
3. Not thy servant, but thy Son. Tully took heavily the death of his servant: how might Abraham take the death of his Son?  
4. Not one of many, but thine only Son: though thou hast no more but he, take him, kill him.  
5. He names him. I do not mean Ishmael, though thou art loath to part with him, but Isaac.  
6. Whom thou lovest, so dearly, so tenderly: all thy love is contracted into him: thou hast no other to love.  
7. To the land of Moriah, which is a great way off, three days journey. Oh what thoughts did trouble him all that while?  
8. When he comes there, he doth not say, hang him on a tree, drown him, which had been intolerable for a father to do; but burn him, which is the sharpest death of all: offer him up for a burnt offering to me.  
9 Consider the conference that was between 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 he spoke it not with his tongue, thou must be the burnt offering: no doubt but the tears went trickling down his cheeks.  
Oh how wonderfully was he tried? all these were as so many daggers held at his heart.  
10. Besides all these, the Hebrews report that the Devil appeared to him in the shape of a good Angel, and dissuaded him from the offering of his Son, telling him it was a most monstrous and unnatural fact, greatly displeasing to GOD Almighty. No doubt, but the Devil was busy with him to withdraw him from Obedience to GOD: but that of his apparition is a feigned fable.  
That we see, how this holy man was tried: he was tried indeed to the utmost: a wonder he did proceed to the action.  
Thus it pleaseth God to try his Children. A Goldsmith tries his gold by casting it into the fire: and Saint Peter calls it the fiery trial. A Captain tries his Soldiers before he brings them into the field. One friend tries another, and God in love and wisdom tries us all, how we are affected to him: he sent false Prophets and dreamers of dreams to try the Israelites, whether they would cleave to him with all their hearts and souls, or not, Deut. 13.3. he tried David by Shimei that railed on him, and hurled stones at him, being a King. A great indignity for a King to bear! he tried joseph with sore imprisonment, till iron entered into his soul: he tried job with the loss of seven thousand Sheep, three thousand Camels, five hundred yoke of Oxen, and she Asses: he tried him with the death of seven Sons and three daughters at a clap, after a fearful manner: the house fell on them as they were banqueting, and they were crushed in pieces: he tried him with boils in his body, from the Crown of his head to the sole of his foot. The arrows of the Almighty stuck in his soul: he tried him to the full. Others have had their several trials: but job had all trials: yet he stood immovable in them all: he tried Lazarus with extreme poverty: he desired crumbs, and could not get them: he tries some women with churlish Husbands, as he did Abigail: he tries some with froward Wives, as he did job: he tries some with stubborn and disobedient Children, that make them weary of their lives, as he did Isaac and Rebeccah with Esau: he tries some by taking away their Children one after another, on whom their greatest delight was fixed: he tries by taking away our goods by fire, water, thieus— gatherings for fire almost every week: he tries some by tedious sicknesses, and diseases that continue long together: a wearisome trial! he tries us by malevolent tongues that cast aspersions upon our names. He corrects every Child: So he tries every Child. GOD hath many ways to try us: that the trial of our faith being more pure than gold, may be more illustrious in this world, and we made more fit for the celestial Jerusalem in the world to come. Let us entreat him to strengthen us by his holy Spirit in all trials. As he seems to cast us down with one hand, so let us be suitors to him to uphold us with the other, that we may stand steadfast and immovable in all trials and temptations, to his glory and the salvation of us all.  
Let that suffice for the author of the work. Now to the execution of it. Where,  
1. A bare narration of the work: then an amplification of it.  
Offered up Isaac.] Nay, bate me an ace of that.  
Offer caepit, or offer voluit. Voluntate he did it, though non re: intentionaliter, though non actualiter. He pretermitted nothing on his part for the offering of him up: therefore God accepted of it, as if it had been done, Gen. 22.16. he extols it to the skies. There be Martyrs desiderio & facto. Origen was a Martyr in desire, when he was a Child. If his mother had not kept away his clothes, he had gone to be burnt with his father. So Abraham Conatu & desiderio offered up Isaac.  
David built the Temple, in will and desire: he 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 Son.  
The wood was ready, the fire was ready, the Altar was ready, the knife in his hand was ready to cut his throat, which he 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 Father's behalf, and ex parte pueri, on the Child's behalf.  
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 blessed, he had not only heard of these promises, but received them into his breast and bosom, locked them up as precious jewels in the closet 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 Son.  
Not an adopted Son, but begotten of him: the fruit of his body, and his own bowels.  
Not one of many, but all that he had: begotten in lawful Matrimony, and to whom alone the promises were tied. Ishmael was his begotten Son too: but he was begotten, of his maid. Isaac was his only begotten Son of his Wife in lawful marriage. 2. He was his only begotten Son, ratione promissi; the promise was made to Isaac, and to no other: quantùm ad istam conditionem, he was anigenitus. Lyra.   

VERSE 18.  
THat which he said of the promises, he confirms by Scripture.  
To the which Abraham his father it was said of him, Gen. 21.12.  
This he heard not from others, but with his own ears, and that from the mouth of God, that cannot lie. The promised Messiah shall come of Isaac: yet he must be offered up. Then what shall become of his seed and the salvation of the world?  
God here seems to be at variance with himself: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; faith wars with faith, one Commandment wars with another: and the Commandment wars 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 slain, before he had any seed. A strange trial!  
Again, the Law of nature written in Abraham's heart, said; love thy Child, preserve thy Child, especially such a rare Son as this is, rarely borne, and endued with rare qualities. This Commandment crosses that, and says, kill the Child. What a contrariety was this? how did this perplex Abraham and cast him into the briars? but faith did reconcile all: and all these obstacles set aside he offered him up.  
A most worthy and unmatchable example! The like is not to be found again in the whole world. As joel saith of the Grasshoppers and Caterpillars in his time: harken o ye elders, hear all ye inhabitants of the land, whether hath such a thing been done in your days, or in the days of your fathers? so may we say of this; harken all ye that live on the face of the earth, though ye be as old as Methusalem, whether hath such a thing as this been done in your days, for a Father to offer up his only Son, at the commandment of GOD?  
Manasses caused his Sons and his Daughters to pass through the fire to his Idols; so did other Idolaters: but they offered them up to devils, not to God, contrary to the will of God, in a blind superstition, at the instigation of the Devil, that was a murderer from the beginning, and delights in blood; but Abraham did it in a pure devotion, to testify his obedience and love to God, at the commandment and provocation of God, to glorify him withal. Those Idolaters it may be were not present at the offering of their Children; or at least, they offered them by others. Abraham with his own hands offered him himself. We read of a Woman in the Maccabees, 
2 Maccab. 7.  that saw seven of her sons cruelly tormented before her eyes, because they would not eat swine's flesh: yet she was not the tormentor of them herself. Mauritius that good, yet unfortunate Emperor saw all his sons slain before his face by usurping Phocas, and at the death of every one, he uttered these religious words, justus es domine, & justum judicium tuum: but he did not kill them himself. In profane histories, sundry are recorded to have offered their Children: as Agamemnon did Iphigenia, though she were carried away by Diana. So did diverse others among the heathen: but these offered them to devils, not to God, and they did it not with such a divine resolution as Abraham did.  
ay but what say ye to jephte? he offered up his only daughter: unless a Son, 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 worthy to be compared with this of Abraham; for he did it not with his own hands: and if he did, it was in a rash and preposterous zeal: and his vow like Herod's oath had better been 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 tried, here faith was tried and nature too. An example that cannot be patterned! job lost seven sons and three daughters at a clap: Abraham but one: that was as much as Abraham's, if not more. Nothing near.  
1. jobs eye saw it not, neither was he charged to kill them with his own hands,  
2. In none of them were the promises made: this was the principal shaker of Abraham's faith.  
In what a perplexity think ye was Abraham, when he took this journey about such a sorrowful business as this was? how might Sarah take on, when she miss her Son five or six days, and could not tell what was become of him, nor her husband? If Zipporah cried, bloody husband, to Moses, for circumcising the foreskin of her Son's flesh; how might Sarah have cried, o bloody, o cruel Husband, that killest thine own Son, and mine too? In what a pitiful case was Abraham, when he 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 throat? If David kept such an howling for Absalon an ungracious child, o my Son Absalon, my Son Absalon, when he saw him not; he was a wicked son, a rebel, a Traitor, 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, o my Son Isaac, my Son Isaac, my sweet Child, the only staff of mine old age, my loving, my dutiful, and obedient Son, beautified with so many glittering virtues, the joy of the world, to whom the promises are tied, must thou be killed, and that by thine own father too? must I be the butcher, and kill thee? this touched him to the quick.  
If the bowels of the harlot yerned within her, when her child was to be divided by Solomon's sword: how did Abraham's bowels yearn within him, when with his own sword, he was to take away the life of his own Son, yea of his only Son?  
This might wring tears 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 pass by it, without tears, & in truth it may worthily affect us all: and let us make it our own case, it will cause us all to weep. Oh what a lamentable sight was this, to see Abraham about the kill of his only Son? that a father should be put to this extremity, to be the butcher of his Son, his only Son, upon whom depended the salvation of all the world? you that be fathers, though ye have many children, are you willing to kill any of them yourselves? Surly no, unless ye be unnatural fathers. Upon a turbulent sedition in Thessalonica, Theodosius in an anger took order that seven thousand should be put to death. A Merchant in the City that had two Sons there put into the Calendar of those that should be executed: 
Sozom. l. 7. c. 28.  their good old father put up a supplication for his two sons: the Soldiers pitying him, told him, they could not save both, for then the Emperor's number would not be fulfilled; but they said, they would spare one, choose which he would. The poor father looking ruefully on both, could not tell which to choose: while he delayed, both were slain. If God take away but one or two of our children, we are in Rachel's case, we will admit no comfort. God took all that Abraham had.  
Abraham had but one Son, whom he loved dearly, a virtuous, a Religious Son, of whose loins should descend the Messiah and SAVIOUR of the world: yet he offers him up, because it is GOD'S Will, as a burnt offering to the LORD. Where is this faith, this love now a days to be found? There are many Naboths', few abraham's. GOD may take up that complaint against us, which he doth against Eli. We honour our Children above God. Though they lie, swear, and blaspheme the name of God, etc. 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 God's commandment? 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 we be more wedded to them then to God? My life, says Paul, is not dear to me, so I may fulfil my course with joy: and shall any Child be so dear to us, as to pull us from God and heaven too? our lives and own souls must not be dear to us, so as we may glorify God, much less our Children. As the Christians said, when with weeping eyes they could not hold Paul from jerusalem; 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, etc. blessed be his name.  
We have had the admirable act performed by Abraham. Now to the motive of it which was a certain persuasion which he had of the resurrection.  
His accounts being cast up, after many consultations to and fro, this was the total sum, the final conclusion wherein he would rest. Though I offer up my Son as a burnt offering to God, yet he is able to raise him up again from the dead. Of the ashes of one Phoenix, arises another Phoenix: and of the ashes of one Isaac shall rise another, yea the same Isaac in substance that was before, In whom all the nations of the earth shall be blessed: therefore I will do it, come on it what will.  
O the magnanimous spirit of a right heroical man! resurrectio mortuorum fiducia Christianorum. It is the principal pillar that Christians have to lean upon: if we had hope only in this life, of all others we were most miserable. Therefore let our faith be firmly grounded in the resurrection, as was the faith of Abraham the Father of the faithful.  
We have strong inducements thereunto.  
1. Is, potentia dei: idoneus est reficere, qui fecit: he 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 jacob: that was spoken after they were dead: though they were dead, yet he was their God, the God, not of their souls only, but of bodies too. Absit, ut Deus, manuum suarum operam, 
Tertul.  ingenii sui curam, afflatus sui vaginam, liberalitatis suae haeredem, testimonii sui militem, Christi sui sororem, Spiritus sancti templum in aeternum destituat exitium. Be it far from God to forsake the work of his own hands, the care of his own wit and invention, let us make man after our Image: the bladder or sheath, whereinto he breathed the breath of life, they heir of his liberality, the Soldier of his testimony, that hath fought for him, as well as the soul: the sister and member of Christ: the Temple of the Holy Ghost. Be it far from God, that he should leave this in eternal destruction. As the soul and body have been 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 risen from the dead, in the Old and New Testament. Christ raised up three: the one in domo, which was the daughter of jairus; the other in feretro, on the beer, the widow's Son of Naim: the third in Sepulchro, in the grave, which was Lazarus, when he began to stink. These are praeludia nostrae resurrectionis, forerunners or pledges of our resurrection.  
4. Dulcis titulus mortis, a sweet description of death. It is but a sleep. I would not have you ignorant concerning them that are fallen asleep. 
1 Thes. 4.13, 14. joh. 11.12.  Those that sleep in JESUS will GOD bring with him. LORD, said they of Lazarus, if he sleep, he shall do well enough. The dead are but asleep, they shall do well enough. Philip slept securely, while Antipater was awake: and the dead sleep safely, while God is awake, the keeper of Israel that neither slumbers nor sleeps. Therefore let us be firmly persuaded of the Resurrection, as Abraham was: he believed that God was able to raise up Isaac from the dead, and let us believe that GOD can raise us all from the dead.  

Rom. 4.19.  Abraham was a good considerer. At the first when God promised Isaac, he considered not his own body that was dead. Now when he is to lose Isaac, he considers that God was able to raise him up. O heavenly consideration! in all extremities let us consider the power of God, as Abraham did. Art thou grievously sick, yea even to death, is there but a step between thee and death? yet consider, that God, if it be his pleasure, can set thee on thy legs again. Art thou fallen to poverty, of a mighty rich man art thou become an exceeding poor man, as job was? yet consider that God is able to raise thee up again. Is thy Son or thy daughter dead? is thy Wife, or thy Husband dead? is thy friend dead, that was as thine own soul? Weep not over much, consider that God is able to raise them up from the dead: they be not amissi, but praemissi: they are gone into heaven before, and we shall follow after. Dost thou thyself dye, is thy body laid in the grave, doth it there putrify to dust and ashes? yet consider that God is able to raise thee up again. Say with that holy man, I am sure my Redeemer liveth— The consideration of God's power must comfort us in all calamities.  
We have had the Tragedy: now to the Comedy.  
Hereupon followed a joyful 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 a figure, says Chrysostome, in a dark and obscure figure: or as he unfolds it more plainly afterwards, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 parables are similitudes. Nearness 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 nearness of death wherein Isaac was, was a similitude of Death: the Altar was built, the wood laid on the Altar, Isaac bound on the wood, the fire was ready, the knife was coming to his throat to kill him. Therefore Abraham received him from the dead in a similitude.  
Old Father jacob received his Son joseph as it were from the dead: he verily thought he had been torn in pieces by wild beasts; yet at that time he was alive and ruler of the land of Egypt. 
Gen. 37.33.  Hezekiah received his life in a similitude, from the dead: for sentence of death was pronounced against him by Gods own mouth. The jews in the provinces of Ahasuerus received their lives in a similitude, from the dead. The King's letters were sent by Posts into all quarters, to root 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 be saved was taken away, Act. 27.20. The King and Queen, and Prince that then was, the Lords spiritual and temporal: the Gentlemen of the lower house: in them we 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 near as Isaac: but by God's miraculous providence, through the quick apprehension of the wise and learned King we were delivered, as Isaac was: which deliverance requires hearty thanksgiving to God.  
God's trials begin with a tragedy, and end with a Comedy. The Psalmist says of the faithful, Psal. 126. ult. they went out weeping and carried precious seed, but they shall return with joy, and bring their sheaves with them: So Abraham poor desolate Father, went out weeping with his precious Son Isaac to be offered up, but he returns rejoicing, and brings home the sheaves of heavenly comfort with him. God's dealing with his Children is contrary to Ezekiels' scroll, it was sweet in his mouth, and bitter in his belly. God begins bitterly, but ends sweetly, as he did with Abraham. Ye remember the patience of job, and what end the Lord made: So remember the trial of Abraham, and what end the Lord made. The beginning was sorrow, the end was joy. Let us bear with patience the bitter beginning, that we may be partakers of the sweet ending.  
He that will save his life, shall lose it, but he that looseth it for my sake shall find it: he that will save his goods by the denial of Christ, shall lose them: he that will save his Children by dishonouring of God shall lose them, as Eli did: he cockered his Children and lost them, they were both slain in a day. Abraham is content to lose his Child for God's sake, and he finds his Child: there is nothing lost by obeying God, we shall be gainers by it. Contemn divitias, & eris locuples: contemn gloriam, & eris gloriosus: contemn filium, & habebis filium. We shall have fathers and mothers, Children as it were in this world, and in the world to come life everlasting. Let this encourage us to submit ourselves in all obedience to God in all things, as Abraham did.   

VERSE 20.  
WE have had the Chapter of death: here follows that of faith: wherein we have an Ilias of examples.  
1. Of the Grandfather, then of the Son, lastly of the Grandchild.  
Isaac was in a manner dead, yet he lives still many a year; and at his going out of the world blesseth his two Sons: which was a demonstration of his faith: he lived and died in faith, as Abraham had done.  
But it seemeth the Holy Ghost might have made choice of other works of isaac's, serving better for the expressing of his faith then this: 
Gen. 24.63.  he was a devout and religious man, much given to prayer and heavenly meditation, he went into the field to pray or meditate: he continued praying twenty years together for a Child, 
Gen. 25.21.  and would not give over: he 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 he 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 instrumental 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 cozened in it by Rebeccah and jacob: 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. Nature lead him one way, and grace another: yet for all that, all things were governed by GOD'S providence, as Exod. 1.20. and this blessing was an execution of God's will, decree and counsel, and in some fort issued from faith in him. Some infirmities of a man cannot mar the action of God: as a sick man is a man; so a weak faith is a faith.  
2. His constant resolution after the blessing was ended, doth show it came from faith. 
Gen. 27.33.  I have blessed thy brother already, and he shall be blessed.  
The voice of faith.  
For the persons, jacob is set first, because the birthright 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 profane person, yet he had some blessings: Therefore both are included in the blessing, though diversely.  
Concerning what did he bless them? not things present, but to come: temporal and eternal, 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 certainly, as if they were already: and they fell out as he had said.  
Neither were the things to come temporal blessings alone, but especially spiritual, shadowed out by earthly things. In the blessing he said to jacob, Genesis 27.29. Be thou thy brother's Lord: yet jacob was fain to crouch to Esau, he was his Lord: but this was accomplished in CHRIST, that should come of jacob. All Nations were subject to him. In this blessing jacob saw CHRIST, though it were afar off: therefore no marvel though it be ascribed to faith.  
The blessing of Parents is highly to be regarded. Praerogativa parentum disciplina filiorum. 
Ambr.  Though there be a difference between our blessing of our Children and of the patriarchs: Our benedictio is but bona dictio, or bona precatio: theirs was an actual and a real bestowing of things on them: yet the curse or blessing of Parents in all ages is to be respected: whom they curse justly, God curseth, ●nd whom they bless God blesseth.  
Therefore let Children so behave themselves, that they may have their Parent's blessing, especially at their departure out of the world.  
These temporal blessings are blessings. Wealth, health, honour, prosperity: these GOD bestoweth on the reprobate: these had Ishmael and Esau: he was a jolly hunter, and abounded in pleasure, he flourished in worldly prosperity more than jacob. So may the wicked do, Psal. 73.4. Dives— But let us be content rather to lie with Lazarus then to fry with Dives: to be plain and simple men, as jacob 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 jacob there be two facts to be considered: which are illustrated by the instrumental cause, and the circumstance of time, when they were performed.  
The facts are the blessing of Joseph's two Sons, and his worshipping of GOD described by the manner, how: the instrumental cause, faith: the time when, when he was a dying.  
By faith: for without the eye of faith he could not see the things that should happen to his children's Children, contained in the blessing.  
Which was more than the blessing of his own Sons, all fathers will do that: when he was about to dye, when death did approach.  
1. He adopted them into his family, that they might be members of the Church: as well as his own Sons.  
2. He preferred the younger before the elder. Ephraim is put for the ten tribes, Host 5. they were both Children: Ephraim had no more in him then Manasseh.  
3. Being a stranger in Egypt he gave them portions in the land of Canaan, as if he had been 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, jos. 13. The seventy translate it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that select and famous Sichem.  
jishtaku Gnal Rosh Hammittah: an open jar: the latter being a staff to beat the former out of doors.  
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. He worshipped upon the bed's head, and he worshipped on the top of his staff too. Inclining upon his pillow towards the bed head, being weak and aged, he held his staff in his hand too, and leaning on it he worshipped God.  
He did worship towards the bed head; because being bedrid he could no other, than lie on his pillow. Upon, which way soever it stood, on the bed's head, or on the top of his staff, both may stand together.  
2. This was before the other, Gen. 47. ult. the blessing, Gen. 48. It is very like he leaned often on his staff, and worshipped God: not only after Joseph's promise, but also when he had blessed all his Sons, when he plucked up his feet into the bed, he might lean on his staff and worship. Or it may be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is frequent in the Bible.  
Worshipped] He praised God for this and all other his mercies: he prayed for their speedy deliverance out of Egypt, that they might be planted in the promised land.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: because he blessed them with a singular blessing; Ephraim with one, Manasseh with another: Super utrumque proprium benedictionem fudit, posuit minorem ante majorem. Haymo.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
As the Apostle leaveth the Hebrew, and follows the seventy: So the Papists may leave the Hebrew and the Greek, and follow the vulgar translation.  
1. That is not of as great authority as the Seventy.  
2. When the seventy differ in sense from the Hebrew, the Apostles follow it not.  
The Jesuits: he worshipped the end of his staff, that is, the top of Joseph's Sceptre, reverencing the authority he had in Egypt: So that was fulfilled, the Sun, the Moon, eleven Stars did obeisance to joseph. Hyperius addeth: that in joseph a type of Christ, he worshipped Christ.  

1. joseph was most loved of them all.  
2. He was stripped of his Coat.  
3. Sold into Egypt.  
4. Cast into Prison.  
5. Advanced to great honour. So was CHRIST.   
1. joseph being but Viceroy had no Sceptre, Gen. 41.40.  
2. He should rather have reverenced his Son's authority at his first coming, then at his last departure out of the world.  
3. Rather publicly, than in a private house.  
4. That had been no great testimony of faith: for even unbelievers honour the Magistracy.  
5. The preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not admit that interpretation: he 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 ministered by Joseph's bringing of them to him, Genesis 48. ver. 1. he having intelligence of his Father's sickness repairs presently to him with his two Sons, that they might be partakers of their Grandfather's blessing: they were borne of the daughter of Potipherah Prince of On., a woman that was a stranger from the commonwealth of Israel, and not in the Calendar of GOD'S people: they had been nourished in Egypt, where the worship of the true God was in a manner abolished. Therefore he is desirous, that jacob a famous Patriarch, a man deep in GOD'S books, might bless them ere he died: for his blessing was GOD'S blessing. joseph being ruler of the land of Egypt, no doubt had purchased great lands and Lordships for them: he 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, he is most careful to procure this to them, which they were to receive from the mouth and hands of jacob. Father's are careful enough to provide outward things for their Children, to lay up bags of Gold and Silver for them, to leave them houses and lands, Sheep and Oxen and such like: but as for GOD'S blessing, that is the least thing they take thought for. This is to build without a foundation: for the blessing 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 own Sons?  
1. Because this is greater. By the eye of faith he did not only foresee, what should happen to his own Children: but also to the Children of his Child.  
2. They being his own immediate seed, were engrafted into Israel already. There might be some question of Joseph's Sons, because they were the seed of a strange woman: therefore it is said, that jacob by faith blessed them, and by virtue of this blessing inserted them into the stock of Israel.  
2. Here we learn, that honour and preferments come neither from the East, nor from the West, but from GOD. He sets up one, and pulls down another. Ephraim was the younger, yet here in Jacob's blessing, as it were by Gods own hand, he is advanced above Manasseh.  
joseph himself was one of the youngest of all his brethren, hated of them, cast into a pit, sold to the Madianites, thrown into prison, where he lay till the iron entered into his soul: who would have thought that this abject, this poor prisoner should be ruler of all Egypt? yet so it came to pass. Saul seeking his Father's Asses lighted on a kingdom, which he never sought for. David was taken from following the sheep great with young, and made ruler of Israel. Hester a poor banished maid, fatherless and motherless became a Queen: this is the Lords doing, and it ought to be marvelous in our eyes. It hath a double use.  
1. It must pull down the Peacock's 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 own wit and wisdom, their great variety of learning, their policy and forecast, pains and diligence, the favour of their friends that promoted them, but the good will and pleasure of GOD Almighty. What hast thou, be'st thou never so great, which thou hast not received? Therefore swell not in pride in respect of the gift, but thank the giver of it.  
2. This must repress the envy of inferiors. Is another man aloft, and art thou beneath? digitus Dei est. Is thy younger brother in a more worshipful and honourable place than thou, as Ephraim got the start of Manasseh? is one that is thy junior, thy inferior, 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 pattern in old father jacob, how to behave ourselves at the time of death: when we see and hear death knocking at our doors, then especially we must be occupied in heavenly duties; we must not be cursing, but blessing, as jacob was: then above all other times we must be worshipping of God, praying to him, praising and magnifying him for his mercies, as jacob was, upon our beds, and upon our staves. Though we be weak and impotent, we must be glorifying of God: when Hezekiah received that message, set thine house in order, for thou must dye; then he turned his face to the wall, and prayed earnestly to the Lord. 
Luk. 24.51.  When our Saviour was going out of the world, he was blessing his Disciples: and here jacob is blessing and praising 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 eat and drink, for to morrow we shall dye. Then we must be preparing of ourselves for a better life, where we shall remain for ever. The nearer the time approacheth, that a tenant must go out of his farm, the more careful 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 he can; even so when we perceive we must depart out of the farm of this world, let us use it most to God's glory: and seeing God hath lent us our life, as a sum of money to be paid to him praestituto die; the nearer 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 own profit. When the steward in the Gospel saw that he was to go out of his office, he makes the best of it, he can: so let us do of our life, when we are to part with it. They that be actors in a Comedy or Tragedy, will have a special eye to the last act, that they may have a joyful plaudite of the people.  
So this life being as a stage whereon we play our part, let us chiefly look to the last act at our departure out of the world, that it may be joyful to ourselves and all those that be round about us: our whole life should be a continual glorifying of GOD, but especially the closing up of our life with death, that we may leave a testimony behind us of that lively faith, which we have in the Lord jesus. Let us be praying, meditating, blessing, talking of heavenly matters, to the last gasp.   

VERSE 22.  
IN joseph 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.  
He presaged his death, Gen. 50.24. either by the nature or quality of his disease, or by divine revelation.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, drawing to his end.  
Memoriae prodit, brought to memory.  
Out of Egypt; often promised by God, which he had received from his fathers: he makes a certain prediction of it.  
He bound them with an oath, Gen. 50.25.  
Not so much for fear of Idolatry, lest the Egyptians 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 do it, before his bones were removed: but to confirm the faith he had in the promises of God: he was so sure that they should have the land of Canaan, as that he would have his bones carried away beforehand.  
2. Because the land of Canaan was a type of heaven, he would be there buried.  
3. Because in life and in death he would be with the godly.  
Rhemists: the translation of relics or Saints bodies, and the due regard and honour we ought to have to the same, are proved hereby.  
Bel. l. 2. de reliquiis Sanct. c. 3. upon this example concludeth: non ergo superstitiosum neque 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 show to the people, or to carry them about on festival days: but they buried them, jos. 24.32.  
3. Those were translated into the land of Canaan, because it was a type of heaven: So is no special Country now. Therefore that is no precedent.  
joseph a great man, the ruler of Egypt; yet dieth: death overrules us all. The rich man died, as well as poor Lazarus. It is appointed to all, once to dye.  
He rubbed their memories, put them in remembrance of their departure out of Egypt: whereupon the book of Exodus hath his name, containing the departure of the Children of Israel. You are well seated here in the land of Egypt, you are planted in Goshen the fattest of the land: It is like for my sake ye shall find favour for a time, yet set not up your staff here, but remember ye must depart hence, the land of Canaan is your Country, promised to Abraham, Isaac and jacob: let your minds run on that land. As for this world, it is a kind of Egypt 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, says St. 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 Usher, who daily said to him: memento Philippe, te esse mortalem. The Israelites were too much wedded in their affections to Egypt; they desired to be again with their Onions, and such like fare, as they had in Egypt. We are all too much in love with this wretched world: it likes us as well as the Mount did St. Peter. Many wish, that they might make Tabernacles here for ever: yet let us all know that this is no abiding place, we must all depart: eximus è vita, tanquam è theatro: Farmers from their farms; Gentlemen, Knights, Lords from their beautiful houses; yea Kings must depart out of their Palaces. A voice came from heaven to Nebuchadnezar; Oh King, thy kingdom is departed from thee. Let us seriously think of this departure of ours. When a Traveller comes to his Inn, he looks about him and says; here is a fair Inn; 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, beautiful houses, large lands, ample possessions; yet here is no place to abide in, we must depart, leave all, go away with a Coffin and a winding sheet.  
Let us use this world as if we used it not: let our hearts be on a better world, that in the end we may depart in peace, with Simeon, and reign with CHRIST for ever in the world to come.  
joseph had been a brave Courtier, trained up and bearing sway in Pharaohs Court many years together, abounding in all wealth, honour, pleasure and prosperity: yet all this while he forgets not God: he lived well, and died well: he is heavenly minded at his departure out of the world: he is not now talking of his honours, as Haman was the day before he died, not talking of the injuries which his Mistress 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 solemnising of his funeral, with what pomp they should carry him to the grave: but now he is talking of matters belonging to the kingdom of heaven. Though we live in never so profane a place, as irreligious as Egypt, as full of carnal enticements as Pharaohs Court; yet let us keep our integrity, as joseph did: let not the pleasures of the earth pull us from the joys of heaven. Obadiah kept his zeal and sincerity in Achabs' Court, Daniel in Nebuchadnezars' Palace, Nehemiah in the King's buttery, and at his table: and there were rare and excellent Christians in Nero's house: most of all, they of Caesar's household, they were more mindful of the poor Saints of Philippi than others. Let us not condemn them that be in heathenish and irreligious places. GOD can preserve his pearls even in dunghills, his roses among thorns: he will have a Rahab in jericho, a Lot in Sodom, a joseph in Egypt: wheresoever we be, let us keep ourselves unpolluted of the world.  
2. Here we are taught, what must be the object of our talk, of what matters we must be talking, when death approacheth: not of worldly matters, but of heavenly, as joseph was. Elias was talking with Elisha about profitable matters, 
2 Reg. ●.  when he was taken from him into heaven: as they were walking and talking, the fiery Chariot took him away. Our Saviour was talking with his Disciples about matters belonging to the kingdom of GOD, till the cloud took him away: and joseph here dying is speaking not of those things appertaining 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 he most mindeth: the things that be most in the heart, are most in the tongue. A covetous miser is talking of his gold and silver, houses and lands, of the trash of the world, even when he lies on his death bed. A drunkard will then be talking of drink, an adulterer of fair and beautiful women: but a godly man will be talking of God's matters, as joseph was.  
It is very like that joseph ere this time had made his will, and set his outward estate at a stay: therefore that doth not trouble him now: his mind runs about better matters: it is not good to defer the making of our wills, till we see no other way but death: the last thing we talk of should be celestial, not terrestrial things.  
3. We must not be too scrupulous about the place of our burial.  
Now no land is a type of heaven, as the land of Canaan was before the coming of CHRIST. Out of any Country on the earth, yea out of the bottom of the Sea, out of the Lion's mouths, out of the fire, wherein we are burnt to ashes for the name of Christ, we shall have a comfortable passage into the kingdom of heaven: yea, our burial with the wicked shall not prejudice our entrance into heaven. Saint Peter sitting at the same table with judas when he was alive, was not hurt by him, much less should he have been hindered out of heaven, if he had lain in the same grave with judas.  
Though we be buried among Thiefs, Traitors, Idolaters, Drunkards, Murderers, Adulterers, etc. If our lives have been good, that cannot keep us out of heaven. Yet if conveniently it may be, superstition being avoided, as we lived with the godly, so let us be buried with them: as we were companions with them in their life, so let us be in death, if it seem good to the providence of God. Ruth says to Naomi, where thou art buried, I will be buried: and joseph would have his bones to lie with the bones of Abraham, Isaac, and jacob. So we shall give notice to the world how dear the Saints were to us, when they were alive. Yet let not the place of our burial trouble us at our dying day (as some take too much thought for that:) wheresoever we be buried, 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.  
He gave no commandment touching his flesh: he knew that would be consumed before. Then why should we pamper this flesh so much, that is so soon brought to dust and ashes? caro mea inimica mea: onus meum, laqueus meus: paramus escam vermibus. Let us subdue our bodies, 
D. Taylor.  lest like horses they overthrew their Riders. His bones were durable: therefore he gives a charge of them.  
If he had not looked for the Resurrection of those bones, he would not have been so careful 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 again. Bucers' bones were burnt in Queen Mary's days, yet the same bones shall rise again, and be a witness against the enemies of the truth. Not our bones alone, but our flesh, every part and member of our bodies shall be restored to us again: with these my eyes shall I see him: the very palms of jezebels hands that were eaten up with dogs shall rise again. Let us not sing the Epicures song, let us eat and drink, for to morrow we shall dye: Let us not give ourselves wholly to pampering of our flesh, and the fatting of our bones: but let us employ all our members to GOD'S service in this life, that we may be partakers in soul and body of his eternal glory in the life to come.   

VERSE 23.  
BEfore of the Patriarcks: now of the Lawgiver. Where we have, 

1. The commendation of his Parent's faith.  
2. The commendation of his own 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 dissuasive cause, that might have withdrawn them from it. 1. The King's commandment, which in an heroical magnanimity they feared not.  
Moses, Exod. 2.10.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Catachresticè: he useth this word, because his mother only is mentioned, Exod. 2.2. she did it with the consent of her husband.  
Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: because his Grandfather was alive then, and had an hand in the business: their names we have, Exod. 6.20. Amram, and jochabed.  
Brought up in the City: who go not much abroad to be scorched 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 be extolled for that? is it a work of faith to respect beauty? A natural 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 express Image of God, that he 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 be 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 stick in the outward baauty: that was as God's hand to lead them to higher matters: they did it not in a natural affection. Others loved their Children, and had fair Children: Simiae suum pulchrum: but by faith.  
Decree, or ordinance. The King ordained on pain of death. The King had given a straight 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 hazard, not of their goods alone, but lives too, they looked to God's promises: that they should multiply, that out of Israel should come a deliverer, and the Messiah too: therefore they will not drown their Male-child.  
They did not so fear it, as that it should hold them from the preservation of their Child.  
Three months:] not three days, or three weeks: yet at three months end they commit him to the water: then their faith began to stagger.  
Some think they did it in faith too, being assured that God would deliver him, Exod. 2.4. If he had been in danger, they would have taken him home again.  
They were the first, and all that we read of, that kept their Children against the King's decree.  
That they hid him three months was commendable. All that while they were in fear, and hazarded their lives: but that at the three months end they expose their Child to the wide world, that argues a weakness in them: yet this weak action, this weak faith of theirs is registered, to their commendation, God alloweth and commendeth a weak faith: he doth not quench the smoking flax, nor bruise the broken reed: he chides Peter for his weak faith, o thou of little faith! but he doth not cast him away for it.  
Though a Child be weak, yet the Father loves it: so doth our heavenly Father us, though he find weaknesses in our best actions. There was a weakness in the Midwives, when they preserved the Children with a lie: there was a weakness in Abraham, when he thought he could not be safe unless he dissembled: there was weakness in the Parents of Moses, in thrusting their Child at length out of doors: there is weakness in our praying, hearing of Sermons, in our giving to the poor, and maintenance of the word preached, in our preserving of our Children in dangers and calamities: yet if these things be done in sincerity, though there be weaknesses 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 imbecilities.  
2. Beauty is a precious pearl, a picture of the heavenly Appelles, a singular ornament, wherewith God hath graced his Children. joseph was a fair person and well favoured, Gen. 39.6. David, 1 Sam. 16.12. Daniel and his fellows. The base fare they had could not impair their beauty. This the LORD in wisdom hath used for the preservation and advancement of his Children. Moses beauty was a loadstone to draw the favour of Pharaohs daughter to him. It was as a stirrup for Hester to mount up to a Kingdom: yet for all that, let us not dote too much upon external beauty.  
1. Though some of GOD'S Children have it, yet all have it not: it is not proprium quarto modo. Ebedmeleck, the blackmore was no fair man: neither be they all the Children of GOD that have it. Absalon was a beautiful man, not a blemish in his whole body, yet a wicked man, who by all probability never set a foot into the kingdom of heaven: and many a filthy strumpet is fairer 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 worms to consume it: sickness, grief, old age, etc. Let us chiefly desire that beauty that lasteth 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 King's 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 than 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 fear the King's commandment, that they should banish the commandment of the King of Kings, out of their mind. The King said, drown the child: God said, save the child from drowning.  
What, are not Kings to be feared? have I not said, ye are Gods? a King is a certain God on the earth: therefore to be feared and reverenced: he carrieth not the sword in vain, says the Apostle. Balaams' Ass feared, when he saw the Angel's sword: and shall not we fear that glittering sword of authority in the hand of Kings and Princes? they are rather to be condemned, then commended for not fearing the King's Commandment.  
The answer is easy. We must distinguish between the authority, and the commandment of a King. There is no power, but it is of God: but there may be a commandment which is not of God. Fear the power, the throne, the dignity, the authority of a King, the office of a King; but fear not every commandment of a King; if we be sure they are against plain Scripture. In doubtful things, we must believe that our Governors are wiser than ourselves.   

VERSE 24.  
BEfore, we have spoken of his Parent's faith: now let us speak of his own faith. In Moses there are three notable things, which are as shrill trumpets to sound forth his faith, 1. A voluntary cross undertaken by him. 24.25, 26. 2. A necessary cross imposed on him. 27. 3. An institution of a perpetual Sacrament among the jews. 28.  
In the voluntary Cross, 1. A fact committed by him. 2. The causes of it, which are three; election, 25. judgement, 26. faith.  
The fact was a refusal of honour, and so consequently an embracing 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 Son: the time when he refused it, was, when he was of mature age.  
Being great] not in credit and estimation; (though that be true, for Moses was in great repute with all) but in years: that is the native signification of the Hebrew word.  

Act. 7.23.  Gadal] and Faint Stephen being a good commenter expoundeth it, when he was full forty years of age.  
This the Holy Ghost mentioneth, lest this his refusal should be ascribed temeritati or imprudentiae. Young men want knowledge and experience: often times they do they cannot tell what: if they had had more years on their backs, they would have been wiser: and many times they do that rashly upon weakness and impotency of affection, which they repent them of afterwards: many a young man in a proud conceit of himself refuses a living, which he would gladly have afterwards, and cannot. Moses did not so make this refusal. He was great in years, of a ripe and mature age, wise, circumspect, considerate enough; yet he refused, etc.  
He denied: disclaimed that title: horruit, aversatus est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Chrysost. expounds it. Whether he did deny it in words is not expressed in Scripture: peradventure he did. The Egyptians saluted him gladly by that name: here comes our young Prince, the King's daughters Son, he disclaimed and said, I am not the Son of Pharaohs daughter, 
Exod. 6.20.  I am such a woman's Son, which is an Hebrew, I am an Israelite, I am no Egyptian. I had rather be accounted the Son of a mean woman of the Israelites, than the Son of the greatest Lady in Pharaohs Court.  
If he did it not in words, at the least in deeds: he is declared by his deeds, 
Exod. 2.11.  in the visiting the Israelites, in taking their part, in revenging their wrongs, to be an Israelite, not an Egyptian.  
Pharaohs daughter had done much for him: she saved him from drowning, she paid for the nursing of him, she brought him up at her own proper cost and charges, she put him to School, trained him up in all the learning of the Egyptians, she adopted him to be her Son, and now doth he think scorn to be called her Son?  
No doubt but he was thankful to her for all the kindnesses she had showed him, and behaved himself reverently and dutifully to her: honour thy father and mother. She had been as a mother to him, and out of all question he honoured her: yet he would not honour her above God: he was appointed by God to be the deliverer of the Israelites out of Egypt. Israel was the Church of God, to them the promises were made; the Egyptians were a profane company, strangers from the covenants: therefore though he might have gained a kingdom by it, he would not be in their Calendar, he professed plainly he was an Israelite, one of God's chosen people, he was none of Pharaohs daughters Son: he was the Son of GOD by faith in the promised Messiah. Hester concealed her people, when she stood on a kingdom: yet Moses for a kingdom will not conceal his: the time was now come, when he was to open himself to the world, what he was: he set not a straw by that magnificent title, in comparison of the affinity and consanguinity he had with God's people.  
Together with this title, he refused all the appendices that belonged to it: the crown of Egypt; all the honours, riches, profits and pleasures, that were appertaining to the Crown. A strange and admirable refusal! being with Pharaohs daughter he might live in all ease, rest and quietness, none durst give him a foul word, much less 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 Crown hereafter, for josephus writeth, she had no natural Sons of her own, but intended to make him her heir: yet this regal title with all the golden appurtenances he refuses. Quis nisi mentis inops oblatum respuit aurum? much more, quis respuit oblatum regnum? men will do any thing for a kingdom: yet he desires to be counted one of God's people, how meanly soever he lived in the world. An admirable faith!  
This he did, not when he was under age, in his minority, but when he was of full age and capable of a kingdom, if it had descended to him. josephus recordeth, that when he was a Child, Pharaohs daughter glorying exceedingly in his beauty and towardliness, presented him to the King her Father, who to please his daughter withal, set the Crown on Moses head, the which he suffering to slip off and fall on the ground, stamped it under his feet, which the Soothsayers of Egypt presaged to be ominous to the kingdom. That he did when he was a boy, if it be true: but now being a man of complete age, he contemneth, as it were, the crown of Egypt, he sets not a straw by it, because God had called him to another kingdom.  
It is not a thing unlawful to appertain to the Court of earthly Princes, or to be reputed in the number of their Sons. When David was urged by Saul's servants to take Michal, the King's daughter; he said to them, seemeth it to you a light thing to be a King's Son in Law? but he did not say, do ye not know that it is an ungodly thing to be a King's Son in Law? jonathan was Saul's Son, Solomon david's, Hezekiah the Son of Achaz, josiah of Ammon. CHRIST said, no man can serve God and Mammon: but he never said, no man can serve God and Caesar, or all ye that will be saved come out of King's Courts and Palaces. Sundry of the dear Children of God have been advanced to great honour and dignity in them. joseph was Ruler of all the land of Egypt. David was Lord Keeper to Achish King of the Philistines. Nehemiah was butler to Artaxerxes. Daniel was the second man in the kingdom of Babylon. Hester was Wife to Ahasuerus a ruler of one hundred twenty seven provinces: and Moses himself, who now refused to be called the Son of Pharaohs daughter, was afterwards Son to jethro Prince of Midian.  
Riches are excellent things, honour and promotion is a glorious thing. God oftentimes bestows them as tokens of love on his Children: he 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 kingdoms of the world. The Devil offered Christ all the kingdoms of the earth: but he would none of them. When the Virgin Mary took more on her, than became her, Christ said to her; woman, what have I to do with thee? so if honour or promotion, riches or pleasure draw us from God, let us shake them off, as St. Paul did the Viper, and say, what have I to do with you? my God must be dearer to me, than you all. Because the kingdom of Egypt and God's glory could not stand together, Moses refused a kingdom: then let us be content to forsake a Lordship, a small quantity of ground, a simple house, a little silver and gold for the Lord: whatsoever we have, be it more or less, let us count all as dongue for Christ's sake.  
In the time of prosperity let us wean ourselves from the pleasures and commodities of this life, that in the time of trial and persecution we may not be glued to them, as the young man to his riches, but may be willing to forsake all for Christ's sake: and so much the rather, because we know not how nigh trial is, how soon the wind of affliction may rise, and make a difference between them that love Christ and his Gospel sincerely, and between them that love this present world, as Demas did. If we have but a little house and land, one hundred or two hundred, and should be loath to leave it for CHRIST'S sake: how would we leave a kingdom for him, as Moses did? It must be God's work, not our own.  
Therefore it is said, that Moses did it by faith, he did it not by any natural strength or power, by virtue of education, though he had famous Schoolmasters, and was trained up in all the learning of the Egyptians: he did it not by the advice of any witty or politic Achitophel: he did it by faith. Faith in the promised Messiah moved him to it. As Abraham saw the day of Christ, and was glad: so Moses saw Christ and the kingdom of heaven by the eye of faith: this made him not to set a rush by the kingdom of Egypt. I shall be heir of a far more glorious kingdom, than a straw for Egypt. The kingdom of Egypt lasts but a while, death one day will remove me from it: but I shall have a kingdom that cannot be shaken, that endures for ever and ever. Therefore let Egypt go. If we have a true and lively faith in the promises of God, a sight of the joys reserved for the faithful in the life to come, it will withdraw our minds off from these earthly things. A worldly man can never do it, he will say, it is good sleeping in an whole skin; 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 seen. This caused the Martyrs in Queen Mary's days, some to leave their Bishoprics, as Cranmer, Latimer, Ridley: some their lands and great revenues, as the Duchess of Suffolk, some their liberty, some their Country for the Gospel: 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 increase our faith: let it be so strong, as that neither riches, honour, nor any thing else may separate us from thee.  
When? not when he was a Child, for than it might have been deemed to be want of wit and discretion, as Children refuse gold, and take Apples: but when he was great, of a good and convenient stature, about forty years 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 years. Young men about forty are most fit for honour and promotion. This may be an admonition to young men to consecrate their best years to the Lord. Wherewithal shall a young man cleanse his ways? I write to you young men, says St. john. Timothy was exercised in the Scriptures from his Childhood. We read of a young man in the Gospel, that said he had kept all the Commandments from his youth: he was no swearer, blasphemer, railer, fighter, quarrel, stealer, cutter, whoremonger: but our young men cannot abide to hear of godliness; tell them of forsaking of pleasures, and honour as Moses did, they cannot abide to hear on that ear. As the Devil said to Christ, why comest thou to torment me before the time?  
So this is a torment to them. When they be old they will think of Religion; in the mean season they will be swashbucklers, as Lamech; haters, as Esau; Ruffians, with Absalon; they will follow their lusts, with Amnon. It seems a paradox, 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 he refuse to be called the Son of Pharaohs daughter? did she refuse him, or was he in hope of a better kingdom in the world? no verily: it was put to his own choice, he 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 half against his will; but rather, he had rather a great deal have this than that.  
Which is amplified by the thing elected and rejected.  
What did he choose? to suffer adversity rather than to reign in glory.  
Electio ex duobus ad minimum: here two things were propounded to Moses choice, pleasure and pain: the one is welcome to all by nature, the other abhorred of all by nature: yet Moses chooses pain, and refuses pleasure.  
To Hercules appeared virtue and voluptas: the one horrid, promising labour and sorrow, yet he chose it. A traveller sees two ways, the one fair, that leadeth him quite another way: the other fowl, that carries him to his journey's end: he chooses rather the fowl way, because it is most commodious for him. Pharaohs Court was a fine and delicate way; the afflictions of the Israelites a foul way: yet because that lead to hell, this to heaven, Moses rather chose it: this was not the work of nature, but of faith.  
He chose to be afflicted, to be evilly entreated, malis premi. As if a man should refuse honey, and take wormwood: before, he lived in honour and dignity, now he chose to live in contempt and disgrace: before, he was at a table every day furnished with all delicates; now he comes to his leeks and onions with the Israelites: before, he was in all jollity, now in all affliction.  
The affliction is illustrated by the companions, with whom he was afflicted: and they were the people of God.  
Affliction simply is not to be chosen: but affliction with the people of GOD, that is the sugar that sweetens afflictions. To be afflicted with thiefs for theft, with Traitors for treason, with Idolaters for Idolatry, hath no comfort in it: but to be afflicted with God's people, is full of comfort, for God's cause: he had rather be afflicted with God's people, then to live with the Egyptian Courtiers in Pharaohs Court, which were none of the people of God.  
Then to have the temporary fruition of sin. But the word importing such a fruition, as is joined with delight and pleasure, the English, may be well retained. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for deditus voluptati. The Papists following the vulgar translate it, then to have the fruition of a temporal sin: and Ribera is a greater patron of the Latin, then of the Greek: he says, the Greek might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and so the vulgar hath done well: but Cajetan is more ingenious, saying, that temporarii, is put for temporarium.  
Of ease and quietness, safety and security, delicate fare, honour and dignity in Pharaohs Court.  
These he might have there enjoyed, yet he rejected them all.   

VERSE 27.  
THese pleasures are amplified by two adjuncts: they be temporary, and sinful: though he had enjoyed them, he could have had no long lease of them, he must one day have forgone them all.  
2. They were sinful pleasures. Some say, so called, because without sin he could not have disclaimed his own people: rather, because they are the occasions of sin, the instruments of sin, and can hardly be enjoyed without sin. In itself it is no sin to be in the Court of Princes, but through our corruption it sometime becometh sin. Or in a particular manner, they had been sin to him, if for them he had disclaimed the people of God.  
David had an hard choice, that might justly put him to a stand: 
2 Sam. 24.13.  a man would think that Moses had an easy choice, whether he would live in prosperity or in adversity: this required no great deliberation. Who would not rather embrace prosperity? yet he rather chose adversity.  
A Physician says to a sick man, here is a box of juncats, and a box of Pills: the juncats will overly thy stomach, the Pills will purge thee and make thee whole: he rather chooses the Pills then the juncates: so the pleasures in Pharaohs Court would have overcharged Moses soul; adversity with God's people would be a means for the saving of his soul: therefore he rather chose that. Let us not be too much bewitched with prosperity: it may be as a cradle to rock us asleep in sin: adversity may be as a Chariot, which though it jog us and make us sick for the time, yet at length it will carry us to heaven.  
Therefore if it be the will and pleasure of GOD, let us rather choose that, as Moses did: it is better to have Lazarus his pains, and to go to heaven, than all Dives his pleasures, and go to hell.  
Pleasures are Sirens, that deceive us all: we are all too greedy of pleasure: yet here be two sour sauces, that may make us loathe the sweetmeate of pleasure.  
1. For the most part they be sinful: the pitch and tar of sin cleaveth to these earthly pleasures. Riches seem pleasant things to us, yet they be thorns to prick us, and snares to entangle us: meat and drink, Corn and Wine are pleasant things; yet they often breed surfeiting and drunkenness: Silver and Gold are pleasant things; it doth a man good to look on them; yet they are as thiefs to steal away our hearts from God, and as plummets of lead to drown us in perdition, if we look not well about us. Hardly can we use these pleasures, but we shall defile ourselves with sin, and banish ourselves out of the kingdom of heaven: therefore let us be wise and circumspect in the use of them.  
2. We can enjoy them but a season. Hast thou fair houses, large lands, ample possessions? Canst thou dispend one thousand, three thousand per annum? thou canst hold them but a season, peradventure this night thy soul shall be 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 season: it may be seventy years: and what is that to eternity? who would be a King for an hour, and a miserable beggar all the days of his life after? and who would live in all jollity here for an hour, and fry in hell world without end? Therefore let us not be besotted with these transitory pleasures, but desire the joys that abide for ever.  
The reasons that induced him to it are, 

1. A reverend estimation of the miserable estate of God's Children in this life.  
2. An heavenly contemplation of their happy estate in the life to come.     

VERSE 26.  
THis choice was built on judgement. Accounting: in his account it was the greater, being lead to it by the direction of God's spirit, his judgement being enlightened, and directed by the Spirit of God.  
Not thinking, or supposing, conjecturing, but esteeming. He doth not say, heaven to be greater riches, but the rebuke of Christ.  
The Papists translate it, improperium Christi, the nick name of Christ.  
The Hebrews being in a strange Country, in great servitude and bondage were obnoxious to many opprobrious and contumelious speeches and usages: therefore he says, 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.  
He was agnus occisus ab origine mundi: Christ hath been afflicted from the beginning of the world, as he was after his Ascension into heaven. Saul, Saul, why persecutest thou me? The afflictions of the Church are called the rebuke of Christ, the shame and ignomy of Christ: not actively, but passively; that shame and rebuke whereunto Christ is exposed in this world. When we are rebuked and persecuted, Christ is persecuted.  
When Ishmael mocked Isaac, he mocked Christ: when the Egyptians 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 sick, hungry, or naked, Christ is. Gal. 6.17. Col. 1.24.  
As Abraham saw Christ by the eye of faith: So did Moses, and he esteemed highly the rebuke of Christ.  
What estimation had he of it?  
1. He did not esteem it to be poverty, though indeed the Israelites were very poor, but riches.  
Not rich in the positive, but in the comparative degree: not great riches, but greater than all the riches in Egypt.  
Not, than the Sheep and Oxen, but the treasures: nay, than all the treasures in it: not only then all the treasures in the Court, but in all Egypt: they had many treasuries, abundance of Gold and Silver, yet in Moses judgement the rebuke of Christ, was a greater treasure.  
Greater, not the praesenti, but de futuro. There is the Son and heir of a Nobleman, that shall have great lands and possessions: yet in the mean season he is kept under, he fares hard, he is under a severe Schoolmaster: yet a wise man will say, I esteem 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 he accounts the rebuke of Christ greater riches, than the Treasures of Egypt, greater in glory and perpetuity.  
The reason is rendered.  
He did not look 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.  
Mocks and taunts, banishment, imprisonment, loss 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 be esteemed of us all: after these follows heaven, and at the tail 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 eternal weight of glory.  
The council of Trent, Bellar. Stapleton and our English Jesuits in their annotations on this place do falsely father this assertion on us, that we teach it to be unlawful benè operari intuitu mercedis: whereas we hold no such opinion. It is a mere slander of theirs. We confess there is a reward laid up for the godly, and we may lawfully look 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 chief thing that sets us on work. The principal motives to good works, must be God's glory and the love of Christ. GOD hath created all for his own glory: our light must so shine before men, that they seeing our good works may glorify our Father in heaven. I will abstain from sin, because it dishonours GOD.  
I will adorn the Gospel with good works, because they glorify God.  
2. The love of Christ must constrain us thereunto. As he hath died for my sins, so I will dye to sin.  
3 The consideration of our own duty must press us to it. All that we can do is a debt, which we owe unto our GOD: 
Luk. 17.10.  therefore we must always be paying our debt to our lives end.  
The 4th. is, that rich, and ample reward reserved for us, which is as a bell to toll us to good works: this we may respect, but it is not the chiefest thing propounded to us in well doing. The Philosophers could say, that nuda virtus is to be desired: so God is to be loved and served for himself alone, without any other by-consideration. They that do good works only for the reward, are mercenary: as a labourer will not do a day's work, unless he may have a shilling: and they that have no respect to the reward, that regard it not at all are unthankful to God, who hath prepared a reward for us. Let us look to the reward, by the which he allures us, as a father doth his Children, to well doing: but let that neither be the sole nor principal mark we aim at, but the glorifying 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 laid up for me a Crown of righteousness. 
2 Tim. 4.8.  But what Crown? not which he 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 & meritum be relatives: though promissum & merces are relatives, yet merces & meritum are not. We look for a reward, because God hath promised it: not because we 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 himself had respect to the recompense of the reward, Hebr. 12.2. and we that be Christians may imitate him in that.  
Though a child have a poor man to his Father, that is not able to leave him a Groat, yet he is bound to honour him: but much more, if he be a rich man and willing to leave him a fair inheritance. Our father is rich, he will reward us with a kingdom: therefore let us the rather serve and honour him: great is your reward in heaven: behold I come, and my reward is with me. Here we meet with many crosses in our minds, bodies, goods, name, in our Wives, Children, cattle: here are many occasions of weeping: but let us cheerfully endure them all: One day we shall be taken up into that place; where all tears shall be wiped away from our eyes for ever. Let us look to this recompense of reward.   

VERSE 27.  
THe second notable thing in Moses, is a necessary cross imposed on him: which is amplified by a corrumpent and a conservant cause of it. The corrumpent was the fierceness 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 he carried the people with him: then and in the dispatchall of his message and office, he feared not the fierceness of the King, but contemned it.  
That is true: yet it seems 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, he should set the departure out of Egypt before the Institution of the Passeover.  
2. This departure out of Egypt is included, Verse 29. it should be now unseasonable to speak of it.  
3. Then Moses did not forsake Egypt, but he went as a Conqueror out of Egypt. They that forsake a Country, leave it for some cause; in regard whereof they cannot safely tarry in the Country. Therefore it is rather to be referred to the flight of Moses, when after the kill of the Egyptian, he left Egypt, and fled into the land of Midian. This might seem to have proceeded from infidelity, yet the power of faith is to be seen 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 himself to the providence of GOD, and expecting a better opportunity for the delivering of the Israelites: in the mean season, by faith he forsaketh Egypt for a time.  
There is one only thing that opposeth itself to this Interpretation.  
Here it is said, that he feared not the fierceness of the King, yet Exod. 2.14. it is as clear as the noon day, that he feared it, and fled upon it.  
1. The participle may be rendered in the praeterpluperfect-tense, as Verse 31. by faith Moses forsook Egypt, having not feared the fierceness of the King, namely, in killing the Egyptian, according to his commission received from God: not, that he feared it not afterwards.  
2. Though he feared a little at the first, yet that fear was allayed afterwards: in a courageous magnanimity he forsook Egypt, and feared not the fierceness 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 me, I fear him not, I will rest under the wings of God's protection.  
Chrysost. answers, that he did not so fear, as that he should never return again.  
Why? for he endured, with a strong and a valiant mind: nothing could overthrow him.  
As seeing him, that is invisible. God in himself is invisible, and cannot be seen. Yet Moses by the eye of faith saw him as a Giant on his side; which made him to contemn 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 seen him: how can a man sustain God? they have quite lost the force of the Greek word; which governs no case, but is absolute of itself.  
All flight is not to be condemned. Moses fled out of Egypt, yet it was in faith. St. Paul fled out of Damascus, yet in faith. Tertullian hath an excellent treatise to this purpose. There is a time to burn, and a time to fly. If they persecute you in one City, fly to another. If our flight come from faith, not from fear and infidelity, we may have comfort in it.  
It had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. cast thyself down, said the Devil to Christ: so Moses should have cast himself into danger, if he had not fled.  
There be two wings wherewithal we must fly, when we fly out of any Country, being pursued by our enemies: the wing of faith, and of righteousness. Whatsoever we do, must be done in faith, else it is sin in the sight of God: if we stick by it in the time of persecution, it must not be in presumption, presuming in our own strength, but in faith relying on GOD. If we fly, it must not be in infidelity, as if GOD were not able to keep us in security, and being unwilling to suffer any thing for the name of Christ; but it must be in faith to reserve ourselves for better opportunities, and to fight more manfully afterwards under Christ his banner. By faith Moses forsook Egypt.  
The second wing wherewith we must fly is, the wing of righteousness.  
If we fly not sin, as well as the Country, if we carry our sins, adultery, covetousness, pride, etc. with us in our flight: they will make hue and cry after us, and pursue us to the terror of our conscience, whithersoever we go; these things being observed, let us be bold to fly. Christ himself fled, and he gave his Apostles licence to fly.  
2 We cannot see the essence of GOD, yet we may see the goodness, mercy, and power of GOD. The essence of the wind cannot be seen: yet the effects of it may. When David was hunted by Saul as a Partridge, he saw GOD preserving him from his claws. The three children saw GOD in the fiery furnace, Daniel in the Lion's den, jonah in the belly of the Whale, S. Peter in prison. The faithful in all calamities see GOD: in poverty, in disgrace, exile, sickness, yea, in death itself, they see the Lord jesus ready to receive their spirits: and they have such joy at this spiritual 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 souls in this life, and may see him face to face in the life to come.  
The reason why we faint in calamities, why we 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 fear men. Will the Soldier fear, if he see his Captain with him, especially if he be a most wise Ulysses, and valiant Ajax, that can protect him from his enemies? Will a child fear, that hath his Father by him which is able to defend him? If Gehazi had seen the Chariots and Horsemen of fire round about him and his Master, he would never have delivered that pitiful speech, alas Master, what shall we do?   

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 instrumental, formal, and final.  
Made the Passeover: which doth signify both to ordain, and to keep and celebrate, Matth. 26.18. Moses did not only ordain it at GOD'S appointment, but together with the Israelites did keep 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 Lamb, which was a sign and token to them of the Passeover. The Passeover was the passing of the Angel by the house of the Israelites, when he slew the firstborn among the Egyptians. Moses did neither institute nor celebrate that: but that was instituted and performed by GOD. They did take and eat the Paschall Lamb, which was a significant token to them of that Passeover: therefore it is no new thing, by a Sacramental metonymy, to give the signs the name of the thing signified. This is the LORD's Passeover, Exod. 12.11. that is, A sign of the Lords Passeover: this is my covenant, says GOD of Circumcision, Gen. 17.10. that is, as it is expounded, Vers. 11. A sign of my Covenant: The Rock was Christ; that is, a type and figure, a lively signification of Christ. Therefore we are not to seek a knot in these rushes. He shows what this Passeover is; affusion of blood: not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: an affusion, namely to the lintel and door cheeks, with a sponge of hyssop. The Lamb was killed, the blood effused into a Basin, the sponge of hyssop dipped in the blood, whereby it was sprinkled on the door cheeks. This Moses ordained and celebrated, that the Angel seeing this blood on the doors of the Israelites, might pass by their houses, and kill none there.  
That is, the Angel appointed to it by GOD: yet no Angel is mentioned.  
The first borne: both of man and beast among the Egyptians.  
Touch them, that is kill them, Gen. 26.11. A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: not so much as touch them with his finger, or the top of his sword.  
The celebration of this Sacrament by Moses and the Israelites, was a lively demonstration of their faith. Achaz would have no sign. They did not reject this sign. To what purpose should blood be sprinkled on our doors? Cannot the Angel discern the house of an Israelite from the house of an Egyptian without such a mark? or can a few drops of the blood of a Lamb be as a buckler to us against the wrath of God? They chopped no such Logic with the Lord, but in faith submitted themselves to his ordinance: so must we with the hand of faith embrace 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 child? 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 pomp, as good as the water in the Font? Wherefore do we receive a little Bread and Wine so solemnly in the Church, at the celebration of the Lords Supper? May we not have as good in every Tavern? ay but if we have faith, we receive them as pledges of the body and blood of Christ, with hearty thanksgiving to GOD, yea, as exhibiting the same.  
The blood of the Lamb on the doors of their houses, did assure them of their deliverance from the plague and judgement of God: that though never so many were slain among the Egyptians, yet none of their firstborn should lose their lives: so the water in Baptism, must assure us of the washing away of our sins in the blood of Christ. The Bread and Wine in the Lord's Supper must assure us of the Body and Blood of Christ: that as we eat and drink the one with our mouth, so we eat and drink the other with our hearts; in so much, as CHRIST is one with us, and we with him. Our reverend use of the Sacraments in the fear of God, is a token of faith: they that contemn the Sacraments, that regard them not, that care not though they come not at the Communion once in a year, nay, in five or ten years, they feel no want of it, these declare to the world that they have no faith. Moses keeping of the Passeover was a Touchstone of his faith: and our usage of the Sacraments will bewray our faith.  
The Paschall Lamb was a type of Christ: whereupon he is called our Passeover, 1 Cor. 5.7. He was the Lamb of God, that taketh away the sins of the world. Not a bone of the Paschall Lamb might be broken, Exod. 12.46. So, Not a bone of Christ could be broken, john 19.36. This Passeover was an adumbration of Christ.  
And the Effusion of the blood of the Lamb was a figure of the effusion of the blood of Christ, Heb. 12.24. As the blood of the Lamb sprinkled on the doors of the Israelites, kept away the Destroyer from them: So the blood of Christ sprinkled on our consciences, 1 Pet. 1.2. keeps away the Devil from us. Where this blood is sprinkled by the sponge of faith, there the Devil can have no entrance nor possession. This no doubt they likewise saw by the eye of faith: and let us desire to be sprinkled with this blood more and more.  
Whether it were a good or evil Angel, is a question more curious than commodious: for the most part, Executioners among us are bad men, the scum and offscouring of the Country, such as have no piety nor religion in them: yet sometimes a good man may be a King's executioner, as Benaiah was to Solomon, 1 Reg. 2. Punire malum, non est malum, sed facere malum, malum est.  
So it may please the High and Eternal GOD, to use good Angels in the execution of his wrath. They are as ready to be instruments of his justice, as of his mercy. It might be a good Angel that slew 70000. with the Pestilence, in three days space; 
2 Sam. 24▪  that slew an hundred fourscore and five thousand in Senacheribs' Camp in one night: and it was a good Angel for aught we know, 
2 Reg. 19  that destroyed the firstborn in Egypt: it was an evil Angel that deceived Achab, it was the Devil that afflicted job, but it may be a good Angel that destroyed the firstborn of the Egyptians.  
Whether it were or no, it makes no great matter, it doth not much concern us. If we fear God and serve him, we need fear no Angels: they be Traitors, not loyal Subjects, that fear the Kings Guard. Fear not the rod, but him that striketh with the rod. The rod cannot smart, nay, it cannot move without the striker. Let us fear Almighty GOD, that useth creatures as his rods, at his will and pleasure, and then we shall not need to fear any creature whatsoever.  
Whom did the Angel destroy? The firstborn, which of all the children are dearest to the parents. Men glory most of the first Apple the tree beareth: lo this is the first Apple that my tree bore: So the first fruit of our body is most joyful and welcome to us. Now the Lord being displeased with the Egyptians a stubborn and rebellious people, he takes away their firstborn, and this was the last arrow which he shot against them, 
Exod. 11.6.  as the deadliest and heaviest of all. If we love our children, let us love GOD: if we desire to keep them, let us keep in with GOD; he gave, and he can take away at his pleasure: if we provoke him by our sins, whom we ought to love most, he will bereave us of that which we love most. If we have one child dearer to us than another, by one means or other he will deprive us of it: the best way to keep our children is to serve him who gave us our children.  
The Lord will preserve his, though the wicked be destroyed, 2 Pet. 2.9. 
Psal. 104.15.  Touch not mine anointed, and do my Prophets no harm. A thousand shall fall on thy right hand, etc. but it shall not come near thee. No doubt thousands fell in Egypt being a populous Country, yet the Israelites are not touched. It cannot be denied, but that sometimes the godly are involved in the same temporal plague with the ungodly. Good josiah was slain in the battle: behold he, whom thou lovest is sick. A good man may be sick, yea, sick of the plague, yea, die of the plague too. job was a singular good man, yet his seven sons and three daughters were all touched: the house fell on them altogether, they were all slain at one stroke. Nevertheless, sometimes it pleaseth GOD to make a difference: there was howling and crying among the Egyptians, my son is dead, but not one died among the Israelites. 
Ezek. 9 Apoc. 7.  God sets a mark on his children, that the Destroyer seeing it, may not touch them. If God for the sins of England should send a destroyer into England: though there should be an intended massacre of Protestants, by the Devilish and bloodsucking Papists, yet if God see it good, he shall not touch any of his servants. If he do, (for in these outward things we must refer ourselves to God) yet the bloody instruments of death shall prove golden keys, to open to us the doors of the kingdom of heaven.   

VERSE 29.  
HEre 1. The miraculous preservation of God's people. 2. The fearful destruction of their enemies.  
Their preservation is illustrated by the instrumental cause, the place where, and the manner how they were preserved.  
They: men, women, and children: both Moses and all the Israelites. It is like that Moses went in first, they followed after, as josephus writeth: he as the Captain, they as Soldiers conducted by him.  
Not by the wit, devise and policy of their own, by the observation of the course of the Moon, the constellation of stars, or conjunction of planets, but by faith.  
Not they passed over by swimming, by sailing, by taking Ship, etc. 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 deep Sea.  
Which by the colour might also strike a terror into them being red: as the fire terrifies men by the redness of it. It was a corner of the Sea, that parteth Arabia and Egypt, called red, because the sand there was redder than in other places.  
How? not being somewhat wet, at the least their feet and ankles, but as if they had been on the dry and firm land, Exod. 14.22.  
This is ascribed to their faith.  
At the beginning their faith was weak: they cried out like desperate 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 God's presence with them, when they beheld the waters driven back by the rod of Moses, then committing themselves wholly to the Lord, they enter boldly into the red Sea. This was a lively manifestation of their faith.  
A weak faith at the first, may prove a strong faith at the last, 1 Sam. 27.1. Peter on the Sea.  
There be three especial things that commend their faith in it.  
1. That at God's Word they would believe it: he said they should go 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 continual fear, lest they should fall on them and overwhelm them: yet through faith they go on and fear nothing.  
3. The Egyptians followed them into the red Sea, even there they were at their heels: this might have scared them. Though we be not drowned in the Sea; yet the Egyptians may cut our throats and kill us in the Sea: but through faith they likewise overcome that.  
This was a supernatural work: if, they had not had faith, they could never have done it.  
Faith is the best weapon to fight withal in all dangers, the best bridge to pass over any river, yea the Sea itself; a coat of Mail in all battles.  
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 venture 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, therefore it is attributed to faith: for the faithfuls, sake the unfaithful 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 unfaithful in temporal blessings may far the better for the faithful. The LORD blessed Potiphar for Joseph's sake. It is like some bad ones were in the Ship, some profane Mariners, wherein St. Paul sailed to Rome: yet they were all preserved for Paul's 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 do.  
Through faith the people went over jordan, the three Children walked in the midst of the fire, Daniel continued safe in the Lion's den, jonah came out of the Whale's belly. The nature of faith, it leapeth over difficulties and follows God. Through faith David said, by the power of God I will leap over a wall. If a man have the King's passport, he may pass all England over: but if a man have faith, he may pass all the world over, through fire and water, thick and thin.  
Here we see, that all creatures are servants to God's Children, all work for them. The Sun stood for josua. The Stars fought for the Israelites against Sisera. 
judg. 5.20.  The fire durst not touch the three Children: and here the water of the Sea is as a wall on both sides of the Israelites, till they be over. If God be with us, who can be against us? If the Lord of the house be 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 Egyptians she exercised her nature. 1. The cause of their destruction. 2. The destruction itself.  
Whereof the Egyptians taking trial: why may not we pass 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 into the Sea, Exod. 14.5.  

Exo. 14.28.  But what was the issue of it? They were swallowed up by the Sea. The waters turned back on them, they were all drowned, not one escaped: 
joseph.  ut ne nuncius cladis domum reverteretur. When the breath was out of their bodies, the Sea cast up their carcases again, and the Israelites saw them on the shore: whereby they might be the better persuaded they were dead, and should trouble them no more. josephus addeth, that there fell rai●● from heaven, thundering and lightning.  
The enemies of the Church may insult over it for a time, as the Egyptians made the Israelites their slaves, and kept them in cruel bondage: but at the length they shall drink of the Cup of God's wrath. jesabel was cast out of a window and eaten up with Dogs. Herod was eaten up with worms. Sennacherib was slain by his own Sons. The Egyptians were overwhelmed in the red Sea. Most of the Persecutors in Q. mary's days (as Mr Fox reporteth) came to a wretched and lamentable end: Some ran mad, some stunk above the ground, while they were alive. The rod may be aloft, but it shall be hurled down, and cast into the fire. Let this be our comfort, we shall one day be conquerors over them all.  
The Lord doth not only meet with them, but oftentimes in justice he serves them with the same sauce. jezabel spilt Naboths' blood: in the end her blood was licked up with Dogs. As Adonibezech had done unto 70. Kings, so God rewarded him. jud. 1.7. The Egyptians drowned the Children of Israel; now they are drowned. Some of the traitors that thought to have blown us up with gunpowder, were destroyed with gunpowder themselves. Plutarch 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 Pythagorean, he will use jus talionis, and meet the same measure to them, that they have meted to others.  
The same Sea that gave way to the Israelites drowned the Egyptians: 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 Angel that smote the Sodomites, preserved Lot: the same earth that swallowed up the rebellious rout of Core, Dathan and Abiram, bore those that were loyal and obedient to God. As all work for the best to them that love Gad: so all things work for the worst to them that hate God.  
Here is a strange and wonderful miracle, a glass wherein we may behold the power and goodness of God. This was the sole finger of God Almighty. Yet there have been 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 withal: he being trained up in all the learning of the Egyptians had great skill in Astronomy, he was well acquainted with the course of the Moon, with the ebbing and flowing of the Sea: immediately after the tide was gone, he found a shallow place, where the sand was dry, there he carried the people over, and makes us believe that they went through the Sea: and the Egyptians having not that wit, but leaping into the Red Sea were drowned.  
This is plainly 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 ebb: they were still remaining, as a wall on both sides of the people.  
3. The Egyptians were as skilful Astronomers as Moses, and knew every hole in the Sea as well as he: therefore there is no probability of this fabulous devise: it was the Lords doing, and it ought to be marvelous in our eyes: let us admire it, not carp at it.  
4. They passed through the Sea on dry land. Now though the tide 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 midst for them to go over, Exod. 14.29. Baij abashah, in arido. The note of similitude is left out.  
5. Moses did this on the sudden: he had no leisure to make choice either of time or place, but when God had dried up the Sea, than he went into it with the Israelites. God made a way for them where there was no way. Let us admire it, not go about to smear it with the mire of man's invention.  
This their passage through the Red Sea was a figure of baptism, 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 Egypt into the land of Canaan, but by the red Sea.  
They must pass through it into the land of promise. So we ordinarily, (as the Fathers teach,) have no way to heaven, but by baptism: We must pass through baptism, into the kingdom of heaven.  
2. The waters being as a wall on both sides, they passed through the Sea as through a deep grave and ditch: so baptism must be the grave and burial of sin.  
3. They came out of the Sea: So we in baptism must rise out of the grave of sin.  
4. As they in the Sea had the waters on both sides: so we that are baptised must expect the waves and surges of temptations on all sides.  
5. In the Sea the egyptians were drowned, which were enemies to the Israelites: so in baptism, sin, Satan, Hell, damnation, all the enemies of our salvation have their overthrow.  
6. By the Sea the Israelites were saved, and by baptism we are saved, as St. Peter speaketh, it is the salvation of Gods elect.  
Therefore this passage of the Red Sea is not lightly to be passed over, we must dwell in the meditation of it: the Lord doth often harp upon this string in the Scriptures, because it doth afford us sweet music.   

VERSE 30.  
HItherto of those at their departure out of Egypt; now to them at their entrance into the land of Canaan. Before they were settled in it, and after.  
Before, we have two examples: the one general of josua and the people together; the other special, of Rahab, a peculiar Citizen.  
The faith of josua and the Israelites shows forth itself by their vanquishing and subduing of jericho: wherein consider, 

1. The fall of jericho.  
2. The means 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 noun of the singular number: and here the Apostle useth a Synecdoche. It was environed with a strong wall, by virtue 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 Israelites entered in on all sides at their pleasure.  
How? what wind blew them down? so many as were prefixed by the Lord.  
The manner of the compass was this. Seven Priests went before the Ark with seven trumpets of Rams horns: before and after the Ark went the people armed.  
The first six days 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 shout, and then on the sudden the walls fell down.  
The Israelites enter into the City, spoil it, and put them all to the Sword. This the Apostle adscribeth to faith, and indeed it was wholly the work of faith.  
1 What was the blast of trumpets of Rams horns, to hurl down a City withal?  
2 The compass of it so many days together might seem childish and ridiculous: once compassing to man's judgement had been as good.  
3 All this while they make no noise, they might not speak a word: 
joshua 6.10.  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 walls. Some might have cast down Millstones upon them, and have brained a great number of them, as a Woman served Abimelech: or when they were in their procession about the City, they of jerico might have made an irruption, and set upon them: but for so much as GOD had said, within seven days jerico 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 he not rather say, by faith joshua made the Sun to stand? that was greater than the fall of jericho.  
Some answer, because in the overthrow of jericho, joshua was a type of our Saviour Christ. jericho hath her name of jareach, the Moon. Now the Moon in Scripture represents the world. As joshua made jericho to fall by trumpets of Rams horns: So Christ our spiritual joshua subdued the world by twelve men, as by twelve trumpets: but that is far fetched, even beyond the Moon.  
The Apostle maketh choice of this, because jericho 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. here we have many instructions.  
1 Faith is the best weapon to go to war withal: not Bills, Bows and Guns, Swords and Daggers, Muskets, Pistols, Cannons and Demicannons, strong Iron Engines to undermine and scall walls withal. As Christ said of Mint, Cummin and Annis, these ought ye to have done, but not to leave the weightier matters of the Law undone.  
So these external weapons are to be provided, but the greatest of all is faith. All these without faith can do little good: faith without all these can do much good. By faith Gideon with three thousand men overcame the Midianites: by faith little David and unarmed too slew great Goliath that was well armed: by faith jehosaphat put three Nations to flight, an exceeding great multitude that came against him: by faith jonathan and his Armour-bearer discomfited the Philistines: and by faith the walls of jericho fell down. 
1 Sam. 14.15.  What got us the victory in the year 88 when the invincible Navy of the Spaniards were on the Sea? Their ships were as mountains to our Molehills, they in number exceeding us. Surely, it was the faith of divers, 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 battle, choice might be made of honest Soldiers. When a muster is made, we choose stout and valiant men, expert Soldiers, such as can handle a Sword or a Gun well: they be good; but Soldiers endued with faith, are the best warriors. As the heathen man said, he had rather have one Ulysses, than ten Aiaces: so it were better for us to have one faithful honest godly man in a Camp, than ten Soldiers that can quaff and swill, swear and swagger, yea though they be lusty men of body. Why was Elias called the Charets and horsemen of Israel? for his faith and prayers that he made for Israel: not in regard of any bodily strength. If we will be conquerors over our enemies, let us pray to God for faith: this will cast down walls, subvert Cities, overthrow towers, and make us famous conquerors.  
2 How mean soever the means be, let us by faith depend on GOD. What were Rams horns to blow down the walls of jericho withal? what were pitchers and three hundred men, to vanquish the Midianites? what was a stone in itself against a great mighty Giant, 
judg. 7.16.  that was armed from top to toe? what was clay and spittle, to open a blind man's eyes withal? The power of God is seen in weakness. Though the instruments be weak, He is strong, that worketh by them. What is Preaching, if we look on it with a carnal eye, to cast down the holds of sin, to overthrow Satan, to bring men to the kingdom of Heaven? yea the foolishness of preaching too, as the Apostle calleth it. If our Preachers were flaunting orators, if their Sermons were such eloquent orations as Demosthenes' and Tully's, it were something: but shall a rude kind of speaking accompanied with the power of GOD'S Spirit, save souls? I verily, because GOD hath appointed it, and it pleaseth him to work by it. The breath of CHRIST'S mouth overthrows Antichrist: and we, though silly weak men, shall overcome immortal Devils: we shall be more than Conquerors, through Him that loved us.  
3 Walls, as ye see, are no strong munitions. An horse, says the Psalmist, is a vain thing; so an high and mighty wall is a vain thing, unless GOD be the keeper of the wall. The towns of the Canaanites were walled up to the Heavens: yet they were made even with the earth. The tower of Siloam fell. jerusalem, as josephus writeth, was compassed about with three walls. A threefold thread is not easily broken: much more a threefold wall. Yet all these three walls were razed to the ground, the City taken, and the jews miserably slain. There be some that make gold their hope, and the wedge of gold their confidence: and there be some that make walls their hope; but they be weak pillars to lean upon. There be two walls which we may be bold to trust unto: a good conscience, and God Almighty: hic murus aheneus esto, nil conscire sibi: They whose consciences do not prick them for sin, may be bold in the midst of all dangers, even as bold as Lions, as Solomon speaks, and they that have bad consciences, shall be afraid of their own shadows.  
The other wall is God Almighty. I will be unto thee, says He to jeremiah, 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 jerusalem. Let us not provoke GOD by our sins, 
Zach 2.5.  and we shall be safe within paper walls. Let us exasperate him by our sins, and walls of stone, nay walls of Iron shall not defend us from our enemies. The proverb is, that hunger breaketh through a stone wall: but I am sure, sin will break through any wall. As the moth eats the garment: So sin will eat through the strongest wall that is, and call in our enemies after it. Therefore if we will be secure, in our houses, Towns, Cities and Castles, let us be at peace with GOD, and serve Him in holiness and righteousness all the days of our lives.  
It is said, that jericho was compassed about seven days: Now one of those seven must be the Sabbath; therefore some works might be done on their Sabbath day, and so on the Lord's day now. Here we are to distinguish: some are our own works, and some God's works; our own works are the works of our calling, and the works of our Nature, which are sins; both these must cease on the Sabbath day; we may not go to plow and Cart on that day, much less may we kill, steal, commit adultery, be drunken on that day.  
But as for GOD'S works, they may be done on that day: and they are either extraordinary and immediately commanded by GOD'S own voice, as this was, the compassing of jericho on the seventh day; or mediately and ordinarily prescribed and set down in the Word, and they be the works of mercy. Christ healed on the jews Sabbath day: He defended His Disciples for rubbing the ears of Corn on that Sabbath day: An Ox or an Ass might be plucked out of a ditch on the Sabbath day: We may visit the sick, make gatherings for the poor, we may quench a fire, we may fight with our enemies, if we be urged and there be 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 preserved from the common destruction of the whole City: whose preservation is amplified. 1. By the instrumental cause, 2. By the estate of the party preserved, 3. By the goodness of God extended to her, 4. By the motive of her preservation.  
Not by any strength or prwes of her own, for she was a woman, and by force could not have wrestled out of this danger.  
Her faith shineth clearly, as in a Crystal glass, jos. 2.9.  
1 By faith she was persuaded that GOD had given them the Land, although as yet they were not firmly settled in it.  
2 She reckons up the wonderful works, which God Almighty had done for them.  
3 She shows, how the fear of GOD had fallen upon them all.  
4 She acknowledgeth the supreme power and the authority of their God.  
5 She requires no better security and assurance for her delivery, than a sacred oath in the name of God.  
All these are lively demonstrations of her faith.  
Though she did speak nothing of the promised Messiah, the true and proper object of faith: yet it may be, she had some glimmerings of that heavenly mystery, specially before the spies departed out of her house; they perceiving good affections in her already might Catechise her further in the principles of religion: certain 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 Preachers in jericho: the trumpet of the Word Preached did not sound in that City. It pleased God to bring her to faith by the report of God's wonderful works, which he had done for his chosen people. The Preaching of the Word is the ordinary means whereby we come to faith: but God is not tied to that: he may work faith in men and women by extraordinary means.  
2 In all Countries and Nations, God hath His faithful and elect, though they be not known to the World. In Us he had job, in Syria Naaman, in Ethiopia a worthy Eunuch.  
For her former condition of life, she had been an harlot.  
Some of the Rabbis supposing it to be a blot of ignominy to their Nation, that any of them should be reputed harlots, they will have the word to be derived from another root, of [Zun] and translate it an Hostess or Innkeeper. Rahab that Vitler or Innkeeper, 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 Testament. Let all the places be examined where it is used.  
2 The 70. translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: so doth the Author of this Epistle, and the Apostle james: now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth import nothing, save an Harlot, that sells her chastity & makes a gain of her body. It doth never signify an Innkeeper: therefore undoubtedly before her conversion she was an Harlot, yea, a famous and notorious strumpet: Hazzenah. 
jos. 6.23.  Here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Harlot, which was publicly known all the City over.  
1 Let none take occasion from hence to set light by preaching, where it is. God can save me without preaching, therefore a fly for it: what need I go to Church and be such a diligent hearer there? As if a man being at a Table furnished with all kind of dishes should say, wherefore should I eat? GOD can preserve me without meat: as if a sick man having learned and expert Physicians about him, should say, Why should I take Physic? God can restore me to my health without it: as if a man should say, God can give me light without the Sun, 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 go down by the stairs? though I cast down myself headlong, God can keep 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 dearer to me than thousands of gold and silver.  
2 Therefore let none say of any Country, as Nathaneel did of Galilee, Can any good come out of Turkey, Muscovie, Indie? I surely, God is not the God of the jews only, but of Spain, Ireland, England, of France, Italy, etc. 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 Kingdom of Heaven.  
3. Even among Publicans he had a Zacheus, among persecutors he had a Paul, an Abraham among idolaters: among them that were possessed of devils, he had a Mary Magdalen; among the Pharisees, a Nicodemus, among Harlots, he had a Rahab. Therefore let us peremptorily condemn none. Let us not shoot our fool's bolt rashly with the Barbarians, doubtless this man or this woman is a reprobate, there is no hope of salvation for such an one: the mercy of God is wonderful! 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 Kingdom of Heaven before the conceited Scribes and holy Pharisees, as they seemed. Many may be written in God's book, whose names we would scorn to set down in our books. Let us examine ourselves, whether Christ be in us.  
4 Though we be egregious sinners, have led a loose life, and defiled ourselves with many sins, yet let us not suffer ourselves by the malice of Satan, to be plunged in the pit of desperation. I have been an Harlot, an Adulterer, therefore I can have no place in Heaven. Indeed the Scripture saith, Whoremongers and adulterers, God will judge: he will judge them, though they be his own children, with temporal plagues in this life, for their own instruction, and the terror of others, as he did David; The child borne in adultery died, all his fasting and crying would not serve the turn: he lay with Vriahs' Wife. GOD stirred up his own Son to lie with his wives. David lay with Bathshebah in secret. Absalon lay with his wives, in the open sight of all Israel. Thus God judged him for it. Yet David escaped eternal 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 been saved. It is impossible for them to be renewed to repentance; therefore they are damned: but at what time soever a sinner repenteth, etc. Let drunkards, thiefs, murderers, 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 tear only, but a changing of the mind, a forsaking of sin, and an embracing of virtue: declinare à malo, & facere bonum, that is repentance. He hath not repent of his drunkenness that is sorry for it to day, and goes to it again to morrow: he hath not repent of his uncleanness, that grieves for it a time, and returns with the Swine to the wallowing in the mire. 
Prov. 28.13.  He that forsaketh his sin, shall have mercy. Rahab had been an Harlot before her conversion, but she was none afterwards: if she had continued an impure Harlot still, the Holy Ghost would not have honoured her so highly, as to put her in the Catalogue of them, of whom our Saviour descended. 
1 Cor. 6.9.11.  Such were some of you, says S. Paul, but ye are washed, etc. I was a persecutor, I was a blasphemer, says 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 Thief secret and open too, but I thank 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 adulterer, I thought myself in heaven when I was with Whores and Harlots; but now I think it to be another hell. Happy are they that have been harlots, and now are none, as Rahab was.  
What became of this Harlot? She perished not, neither temporally, nor eternally, with the rest of jericho, which are branded with a mark of disobedience. They would not obey God, they stood out with him at the staff's end, & would not yield themselves to the Israelites, as God had appointed. Therefore they were all put to the sword. 
2 Pet. 2.9. Ezek. 9.4.  Rahab in faith obeyed the will of God, submitted herself to him, therefore 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 Sodomites were destroyed, but Lot was preserved: all jericho 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, 
jos. 6.23.  but all that were in the house with her: her father, kinsfolk, etc. What, had they all faith, as well as she, that they perished not? That cannot be collected out of the Scripture. Rahabs' faith is commended; not a word of theirs, yet they were exempted from the temporal calamity for her sake, The justmust live eternally by his own faith: yet for outward & external blessings they may far the better for the faithfuls sake. Cursed Cham was saved from drowning for Noah's sake. God blessed the house of the Egyptian, for Joseph's sake. All that were in the Ship, though some profane Mariners were in it, were saved for S. Paul's sake. Behold then what a blessed thing it is to be in the families of good Men and Women. You may escape many fearful calamities for their sakes. GOD will not only extend his mercy to them, but to all that be in their household: whereas it is dangerous being with the wicked and irreligious. S. john would not go 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 own Promise which they had given her, ratified with an oath. joshua had a special care of that, josh. 6.22.  
Which may be a fruitful 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 ceremony now a days; yet the Israelites according to promise, took Rahab, set her safe out of the City, before they slew the rest. Regulus a Heathen man kept his word with his enemies, though it cost him his life: but we that be Christians, will not keep our words with our friends.  
Especially if our promise be bound with an oath, as theirs was: let not a world make us to break it. juramentum est res sacra. Let not that be violated. But must all oaths be kept? because Herod swore to give the damosel whatsoever she asked, did he well for his oaths sake to give her john Baptists head? No verily. There be two that may be hindered by our keeping of our oaths, God, and ourselves. If we have sworn, though it be to our own hindrance, let us keep it: 
Psal. 15.4.  but if it be to GOD'S hindrance, to the dishonour of God, let us not keep them. Hast thou sworn in an anger, never to come at such a Man's house? be sorry for it. Hast thou sworn in a fury to kill a man? grieve for it, and break that oath. But is it a lawful thing which thou hast sworn, tending to GOD's glory, and the good of thy brethren? Thou art now in an holy bond, the breach whereof God will revenge. Therefore look to it: let nothing cause thee to infringe thine oath.  
Yet now adays oaths are nothing: men are become mere Atheists: they think there is no God: they may swear, for swear, abuse his Name at their pleasure; tush, God sees it not. A monstrous height of impiety, whereunto we are grown! Words, writings, bonds, oaths are nothing, if there be no law to compel us to the keeping of them.  
Hast thou sworn, and that before a judge, which is a certain god on the earth, to say the truth, the whole truth, and nothing but the truth, So God save thee by jesus Christ? discharge that oath with fear and reverence. Have we in England taken the oath of allegiance, to be true to the King's Majesty, his Crown and Dignity, not to conspire with the Pope or any foreign Power, against the flourishing State of the Realm? Let us keep this oath, not for fear, but for conscience sake. An oath is an edge-tool, dally not with it. GOD was revenged on the house of Saul, because of the oath broken 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 keep our oath with her.  
The cause of her preservation was the peaceable entertaining of the Spies: which was a lively demonstration of her faith: she knew them to be their enemies, yet she shutteth not the doors against them; hence ye villains, ye come to espy the weakness of our City, ye 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 again. This was specimen fidei: if she had not believed GOD and his promises; she would never have done it. All this while she hazarded her own life: if her house had been searched, and the Spies found with her, it had cost her her head, she had been drawn, hanged, and quartered for a traitor; yet knowing they were God's people, and that God had delivered the City into their hands, though it were with danger of life, they should be her guests, and she would keep them: this was actus fidei, it could be no other. My life, said S. Paul, is not dear to me, so as I may fulfil my course with joy. So said Rahab, My life is not dear to me, so as I may fulfil the will of God. They that have a true faith indeed, will venture even their lives in God's causes.  
It is like, as she was an harlot, so she was an Innkeeper too. Peradventure some sign hung at her door, which made the Spies to take that house: but undoubtedly, God by the secret finger of his providence directed them to this Harlot's house, for the saving of her body and soul too. When she hath once taken the charge of them, she discharges the duty of a good Innkeeper, no hurt shall come to her Guests: yet in some Inns in England many a one have had their throats cut, even with the consent of the Host and Hostess. Vile beasts, far unlike to Rahab!  
But is this such a worthy act, such a notable work, to be so highly extolled by the pen of the Holy Ghost? It was stained with two foul blots, with treason and a lie. 1. jericho was her native City, the mother in whose lap she had sitten quietly many years together, and doth she now betray it into the hands of the enemy? now fie upon her Traitor! It is a bad bird that defiles her own nest: it is an ungracious bird, that destroys her own nest. But the answer is easy. In this Rahab showed herself faithful to God, rather than unfaithful to her Country. All the Countries in the world are his. The Devil said, All these are mine, but he lied: God may truly say of all the Kingdoms of the Earth, All these are Mine, & I give them to whom I will. Now Rahab knew, that God had given jericho to the Israelites. Therefore she joins with God in introducing them into the Land. Where did God ever say, that he hath given England into the Pope's hand? Therefore some of our English Jesuits are most unnatural and devilish to go about to betray it into his hands. Rahab shall be rejoicing in heaven, when they without repentance are howling in hell. The other blot wherewith this fact was stained, was a lie. That is apparent, it cannot be denied, it cannot be coloured: she said, they were gone, and wished them to pursue after them, when they were on the roof of her house, covered with the stalks of flax. Origen said, we may used a lie, Tanquam medicamento & condimento. But this we will not defend, we will seek no cloak for it. We will not say it was a profitable lie; therefore warantable: for we may not do ill, that good may come of it. Yet we will distinguish between the fact, and the blemish of the fact. It may be a good Horse, 
job 13.7.  though he stumble now and then: it may be a good garden, though there be some weeds in it: she may be a fair Woman, though she have a wart, and that in her face too: so it may be a good work, though it be defiled with the spot of some weakness and infirmities. This is enough to prove that Rahab was not justified in the sight of GOD by this work, because some pitch of impiety did cleave unto it: yet for all that the work was good, and well pleasing to GOD. If God should accept of none of his children's works 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 do not affirm that the works of the faithful are Merae Sordes & inquinamenta. Though there is filthiness in them, yet they be not filthy. There may be a spot of ink, or a little dirt on the face of a beautiful Absalon, yet he is no foul man: there is difference between staring and stark mad.  
But who were they that perished? They that obeyed not, that would not be persuaded to yield themselves to GOD: and who were they? look jos. 6.21. Men women and children. As for the men and women, there might be some reason, because they were stubborn 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 Lambs, what had they done? 1. We are not to dispute with God. justa 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 poison, though actually he cannot poison, 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 Traitors to God, 
Psal. 137. ult,  as the Canaanites were?  
The faithful say of the Edomites, happy shall they be, that dash her children against the stones. The children of daniel's accusers were thrown into the Lion's den: the children of the faithful are holy, because they are within the covenant: and the children of the wicked are unholy, because they be out of the Covenant. Therefore let us not marvel, though they drink of the Cup of GOD'S wrath together with their parents. But God will be merciful to our children, because he is our God, and the God of our seed: he will hide them under the shadow of his wings; if not from temporal plagues (for in that we must refer ourselves 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 Epitome 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 itself. The preface hath two parts; an interrogation, and an affirmation.  
I am entered into so large a field, as that I know not how to get out. I am at a nonplus, I know not what to say. If should run on still in this vein, I should run myself out of breath; I should weary both you and me.  
Why? I should want time: the time would fail me telling of Gideon etc. The time allotted to me to write in would be too little, if I should insist particularly in all the faithful men and women, that are in the history of the Bible. Wherein the Apostle shows himself a singular Rhetorician. Tempus prius deficeret, quam oratio. I have other weighty matters in hand, Preaching, Reading, Conferring, comforting of distressed souls. I cannot spend my whole time in writing: therefore I must needs abrupt my course, and contract them in a narrow room.  
There be three kind of persons in this short enumeration, judges, Kings, and Prophets. The judges are four.  
He doth not here observe ordinem temporis, but as it seemeth, dignitatis. Barac was not so worthy a man as Gideon, nor jephte as Samson: therefore they have the latter place, though they were before in time.  
There are 2. especial things, that commend the faith of Gideon, the overthrow of superstition, and the vanquishing of the enemies of Israel.  
1 In the night he pulled down the Altar of Baal, and cut down his grove: whereupon he was called jerubbaal: and for that, he was like to have been torn in pieces by the people.  
2 By him the Midianites were put to flight, which cruelly oppressed Israel: they were as grassehoppers in multitude, without number, they were as the sand on the Sea shore. judg. 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 he could never have done without faith.  
In this Gideon there are 2. principal things worthy the observation.  
1 He was a man of no great account in the eye of the world, a poor man, by his own confession. judg. 6.15. and he was a threshing, when the Angel appeared to him: yet the Lord made him a thresher of the Midianites, and a judge of Israel. 
1 Sam. 2.8.  The Lord, raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among Princes, and to make them inherit the seat of glory. He raised poor joseph from the Prison, and made him ruler of Egypt: and he advanced poor Hester to be Queen in Vasti her room. Let not poor folks be discouraged, but depend upon GOD, which can extol them, if it seem good to him, even in this world: if not, yet if they believe in Christ, He will make them heirs of His Kingdom, in the world to come.  
2 Though he be here extolled for his faith, yet his faith at the first was marvellous weak and staggering. GOD'S bare word will not serve the turn, he must have three signs for the confirmation of him. Neither were they sufficient; he must have a certainty of the victory the night before, from the mouth of the enemies themselves. Thus at the length with much ado, he sets on them being haled to it: yet this faith of his is not only allowed, but commended too. Even our weak works, so as they be sincere, are acceptable to God.  
The second is Barac; His faith likewise was not very strong: he would not enter upon the work without a woman, he would not set a foot out of the doors without Deborah: therefore the honour of the victory redounded upon jael. 
judg. 4.8.  Yet in confidence of God's protection he went forth, encountered with Sisera's Army, and overthrew it. This was the work of faith. As also that afterwards he took no praise to himself, 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 remarkable in him.  
1 His birth was extraordinary, his mother being barren, and it was foretold by God; with an Argument, that he should be some rare and singular man. 2. By God's special providence, he was an avenger of the Israelites on the Philistines. 3. His works were wonderful, surpassing the strength of Nature, and were done by the hand of God Himself. In all of them it is said, the Spirit of the Lord came on him, than he did this or that. He rend a Lion in pieces, having nothing in his hand: with the jaw bone of an Ass he slew a thousand Philistines: he broke the cords asunder, as if they had been threads: he carried away the gates and bars of the City Azzah, on his shoulders. Achilles Hebraeorum. 4. He was a Nazarite, in special manner dedicated to God, and in many things he was a type of our Saviour Christ.  
There is one only Sponge which may seem to wipe him out of the Catalogue of the faithful: he killed his own self: yet even that also proceeded from faith, as Saint August. well defendeth it, the civet. dei. lib. 1. cap. 21. cont. secundam epist. Gaudentii. cap. 23. As Abraham's killing of Isaac was obedientia, because GOD commanded it: So it had been dementia, if that Commandment had been wanting. The like may be affirmed of this: Samson had been a mad man, if he had done it without a warrant from God: but because he had a commission from God to do it, therefore it was of faith: Spiritus latenter hoc jusserat. as Aug. speaketh.  
1 He doth it not rashly, but with prayer: that prayer came from faith: and God heard it. 2. God Himself did strengthen him to that business. 
judg. 16.28.  3. He did it in the execution of his calling; he was ordained of God to avenge Israel on the Philistines. At this time he was a Prisoner, and could not go abroad to do it: therefore by the instinct and motion of God's Spirit he doth it within the house: he pulls down the house upon himself, and upon them all, being willing to lay down his life for the people of GOD: as if a Soldier for the safety of his Country should dye in the midst of his enemies. A worthy and valiant man! but this must be no precedent for us.  
jephte. It may seem strange that he should come into this famous Calendar of most holy and renowned men, which sacrificed his only daughter. The most ancient Rabbins, the Chalde paraphraste, josephus, Saint Ambr. Saint August. Saint Jerome, are of this opinion, and it is generally received of all: be it that he did so in a blind zeal; yet the Holy Ghost here commends his faith, not every action that he did.  
Nevertheless, 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 Schoolmen.  
1 It is not like that a man enlightened with the knowledge of God, and endued with a lively faith should commit so gross, so unnatural a fact, as nature itself abhorreth.  
2 The conjunction (Vaughan) is not only a copulative, but often times a disjunctive, with the Hebrews. The thing that first meeteth me when I come home, shall be the Lords: or, I will offer it for a burnt offering, that is, if it be a thing which I may lawfully offer. judg. 11.31 Vehagnalithihu.  
3 His daughter did lament her Virginity alone, after she heard of it: whereas if she should have been put to death, she would have lamented her life above that.  
4. At her return, it is not said, that her Father sacrificed her, but did to her according to his vow, Verse 39 which is there expounded, he consecrated her as a perpetual Virgin to the Lord, that she never knew man.  
5. It is said, Verse 40. that the daughters of Israel went year by year, not to lament her, but as the Hebrew signifies, to talk with the daughter of jephte. 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 do such an abominable 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 fawning creature, had first met him? he might not have consecrated that to the Lord.  
This jephte was an Harlot's Son, 
jud. 11.1.  loathed and disdained of his brethren, thrust out of the house, and compelled to live as a banished 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 bear no office in Israel for many generations. 
Deut. 23.2.  Sometimes God bereaves them of their wits and senses: they sustain many reproaches in the world: yet for all that they may be in the number of God's Elect, and Heirs of his Kingdom in the world to come.  
From judges he proceeds to Kings; where he names but one, yet such a one as may be instar omnium, a famous and worthy King as ever 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 tried by many strong and fearful temptations without, and within too; before he came to the crown, and after.  
He was hunted up and down by Saul, as a partridge on the mountains: he could never be quiet for him, he went continually in danger of his life, and could never get the peace of him. After he came to the Crown, he was molested by the house of Saul sundry years together: his own son had like to have justled him out of his kingdom: the pestilence in his time was sore in Israel: many inward conflicts had he in his soul, as appeareth by his Psalms: Why art thou disquieted in me, O my Soul? hath God forgotten to be merciful? He fought with hell and damnation: yet by faith he was a glorious Conqueror over them all: therefore no marvel though he be in the catalogue of faithful men.  
The last that is named is Samuel. He was both a judge and a Prophet: therefore he is put between them both. Shamang ael, audivit Deus. His mother cried for him: he was dedicated to God before he was borne; an upright, wise and religious judge: 
1 Sam. 12.3.  he challenged all the people for the execution of his office: whose Ass have I taken? to whom have I done wrong? they all gave him their approbation and cleared him before the Lords anointed. Last of all, in general, he names the Prophets, Luk. 13.28. Elias, Elisha, Isaiah, jeremiah, 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 go to heaven by faith, none flies thither, but by the wing of faith.  
All these that be here cited, had their blemishes: never a one of these Roses but had their Pricks. Gideon besides many Wives, had a Concubine: 
jud. 8.31.  he made an Ephod, that was an occasion of Idolatry, and made Israel to sin. Barac was a faint hearted Soldier. Samson defiled himself with many strumpets. jephte was very rash and inconsiderate. David was tainted with two horrible sins. 
1 Sam. 8.3.  Samuel, as it seemeth, was somewhat negligent in looking to his Children: no Prophet but had some weakness, being all (as St. james speaketh of Elias) subject to the same infirmities that we are: yet they were faithful men, greatly honoured by God Almighty. There is not the best man or woman on the face of the earth, but it is an easy matter to spy an hole in their coat. Show me a Garden without weeds, and a man or woman without imperfections. If ye will have perfect men, ye must go to heaven for them: there be the spirits of just and perfect men: there be none to be found on the earth. St. Peter, St. Paul, Saint Thomas, all the Apostles had their imperfections. Yet some profane 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 footsteps of whose unclean life may be traced in every corner: yet if they hear of never so small a thing in a Noah and a David, that is their table talk, meat and drink to them: whereas in many things we slip all, and there is not the best man but treadeth his shoe awry: we should rather weep, than rejoice at it.   

VERSE 33.  
NOw to the efficacy of their faith. 1. Of men, then of women: which is declared, 1. By their actions; some are general in all, as the three former: some special, in some.  
1. The good things they did by faith, they subdued kingdoms, wrought righteousness, obtained the promises. 2. The evils they overcame by faith. 1. From unreasonable creatures, as wild beasts. 2. From insensible, as the elements. 3. From corruptions in themselves. 4. From reasonable men. 5. From death itself.  
1. Yet not without fight and wrestling: they met with many Antagonists to encounter withal: by it josua subdued the thirty one kingdoms of the Canaanites, jos. 12. ver. 24. by it David subdued the Syrians, Moabites and Amorites: by it, Gideon the Madianites. If we had faith, we should subdue the Turk, the Pope and all the enemies of the Gospel: but undoubtedly by faith we shall subdue the kingdom of Satan, which is stronger than all earthly kingdoms, 1 joh. 5.4.  
Not by their martial skill and prowess, by weapons and engines of war, though they used them too: the principal means to subdue them was faith.  
2 There is a civil and moral kind of righteousness, doing no wrong, but good to all, defending the innocent, punishing the nocent, etc. 1 Sam. 12.3. and 15.33. 1 Reg. 3.27. Acts 10.35. Mark 10.20. There is also a Christian righteousness to glorify GOD. Unregenerate men may do the former, as Aristides, Cato, etc. and Luk. 18.4. in them it may be called a moral good work: but no Christian good work, unless it come from faith.  
This is a property of faith, to work righteousness. Righteousness cannot be separated from faith. A faithful man is always a Righteous man, a true dealing man. So some as Zacheus had faith, he wrought righteousness: the one half of his goods he gave to the poor, and restored four fold, where he had done wrong: but now men make profession of faith, but have no righteousness. The first table hath eaten up the second. Men will not swear, not commit adultery, in some sort they will keep the Lords day, they will come to Church, hear Sermons, talk of religion: but come to the duties of the second table, they make no conscience of them, they will lie, cousin, flatter, dissemble, oppress the fatherless, deal unkindly and unmercifully with widows, grind the faces of the poor, wring from their nearest and dearest by hook and crook: a manifest argument they have no faith. Luk. 1.6. for a faithful man is always a righteous man: and he that loves God, will love his brethren: else he is a liar, and all his religion is in vain. The very Turks and heathen that never heard of Christ, are more full of the works of righteousness than we: There is more upright and merciful dealing among them, then among Christians: therefore they shall rise up in judgement against us at the latter day: wherefore let us add virtue to our faith; that as we are faithful, 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 possession of the Land of Canaan promised to them, Caleb had a special portion in it: jos. 14.13. David obtained the Kingdom promised to him. Abraham a Son, when he was an hundred years old: but that general promise concerning Christ, and eternal happiness in soul and body in heaven together they obtained not: yet they were fain to wait a long time for these promises, and endured much in the mean season. There is a Kingdom promised to us, Luk. 12.32. By faith we shall obtain this promise, if we can be content, by many tribulations, as God hath appointed, to enter into it.  
4. They stopped the mouths of Lions. Samson, judg. 14.6. not with his cloak, but by faith: David, 1 Sam. 17.36. Benaiah. 2 Sam. 23.20. Dan. 6.23. we also by faith shall stop the mouth of that roaring Lion.   

VERSE 34.  
THe violence of fire, that is, the force or power. Dan. 3.27. If we have faith, no creature shall hurt us. The mouths of the Swords. Swords have mouths: as the mouth devoureth, so doth the edge of the Sword. The Sword devoureth one, as well as another, said David.  
The Israelites escaped the swords of the Egyptians, that were at their heels ready to thrust them through, if the red Sea had not made a passage for them. David often declined the Spear of Saul, wherewith he was purposed to fasten him to the wall: Elias escaped the sword of jesabel, who had threatened to take away his life: we escaped the swords of the Spaniards in eighty eight. If they had landed, there had been no mercy with them, they would have put all to the sword.  
For God put valour into them: they were made strong for their weakness, Isa. 38.9. Psal. 38.3. and 10. Was it not valiantly done of Abraham, with the servants of his own house to encounter with five Kings? was it not valiantly done of little David, a young stripling, never acquainted with war, to fight with that huge Giant Goliath, that had been a man of war from his youth up? did not our English men fight valiantly with their little ships, against the huge ships of the Spaniards; ours being but molehills to their mountains? This valour was of GOD, who taught their fingers, to fight, and hands to war.  
Weakness is twofold: in body, and soul: Hezekiah was brought to great weakness, when lying on his death bed, as he thought, he turned his face to the wall and wept, taking his leave of the world; yet God made him strong again. David was weak in soul and faint hearted, when he broke forth into this lamentable speech, one day shall I perish by the hand of Saul: but God made him strong again. Let us entreat him to strengthen the weakness of us all.  
When we are sick, what do we? some (which is monstrous to speak) send to the Devil for help, to witches, sorcerers, etc. but to speak the fairest, than their is posting to the physician; pills, potions, all kind of medicines must be received. That is not amiss; so as they come in the second place, and we trust not in the Physicians, as Ala did. The Physician we should seek to in the time of weakness and sickness should be God Almighty: with the eye of faith we should look up to him. When all earthly Physicians have given us over, he can set us on our legs again. Faith is the best medicine for the recovery of health and strength.  
Tents. It is a metonymy, put for armies.  
As Gideon with his three hundred men vanquished the Midianites. As jonathan, David, Asa, jehosaphat, etc. did their enemies: they were not able to stand before them.  
When there be rumours of wars, mustering, preparing of Horses, etc. 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 ten shall put ten thousands to flight. Let us entreat the Lord to make our faith stronger to our dying day.  
As the Psalmist speaketh of the Church, Wonderful things are spoken of thee, thou City of GOD! So wonderful things are recorded of faith. By that men remove mountains, cast out devils, subdue kingdoms; nothing is too hard for him that believeth. All of us by faith shall subdue the kingdom of Satan, which is stronger than all earthly kingdoms. By faith we shall tread the devil 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 general, then special: general; some concern, name, body, Vers. 36. life, 37. The special 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 go before death, and might provoke us to a defection from God, 35.36.  
2 The kinds of death which they suffered. 3. A miserable flying and hiding of themselves.  
The miseries going before death are greater; as racking: lesser; some appertain 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 Instrument like our Rack, whereunto the parties were strait tied, the nerves of their hands and feet stretched out: their bodies also cruelly beaten, even to death; thus was Eleazar tormented, 2 Mac. 6.30.  
The which is amplified by their Constancy: not receiving deliverance offered to them, if they would have transgressed God's Commandment.  
Which is illustrated by the end. Some interpret it, the better Resurrection; not that worse of the reprobate, that shall rise again, but to everlasting woe, but that better resurrection of the godly to eternal glory.  
Others: A better, that is, a more glorious resurrection, as martyrs, not that common one of all the faithful, 1 Cor. 15.41.  
Yet by the opposition, this is the meaning of it. If they would have denied God, and broken his Commandments, they might have had a kind of resurrection, from the sentence of death pronounced 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 again with comfort, and enter into GOD's Kingdom: a better resurrection than they that were raised up by Elias and Elisha: they rose to a temporal life.  
So we by faith shall receive our Fathers and mothers, brethren and sisters, our sons and daughters alive again: by faith we shall receive our own bodies again, after the worms have eaten our flesh: with the same eyes in substance that we now have, shall we see GOD, meet CHRIST JESUS in the air, and be translated into the kingdom of glory. Unspeakable is the force of faith! the LORD strengthen the faith of us all.  
If Eleazar would but have dissembled that he had eaten Swine's flesh, he might have been delivered. If the three children would have fallen down and worshipped Nebuchadnezzars' golden Image, they might have been delivered: if Daniel would have prayed to King Darius, he might have been delivered from the Lions.  
Master, favour thyself, said S. Peter to Christ, when he went to jerusalem to be crucified: and many Sirens sang this sweet song to the Martyrs, O favour yourselves, do not wilfully cast away yourselves, have a care of yourselves, your wives and children. Who would not be enticed with this Music? yet it could not prevail 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 miserable resurrection, they should have risen with a sting of conscience, with a worm continually gnawing on them: they choose rather to suffer death, that they might rise with a cheerful and joyful conscience to eternal life.  
All shall rise again, good and bad. Cain shall rise with the same hand wherewith he slew his brother: jesabel with the same body that was eaten up by the Dogs: Rabsekeh with the same tongue, wherewith he railed on the God of Israel: judas, with the same lips, wherewith he traitorously 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 air, be translated into the kingdom of glory, and remain 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 tried by mockings, as Elisha, 2 Reg. 2.23. jeremiah, Cap. 20.7. Psal. 38.13. etc. They received the trial of mockings, and scourge: Yet it is not like they used wire whips, as some now in other parts do. By bonds and imprisonments: As Micajah and jeremiah.  
The drunkards made songs of David, jeremiah, job. Our Saviour was mocked on the cross. The Scribes, the Pharisees, the Elders, and all the common people mocked him. The Martyrs were mocked in the Primitive Church. This is a trial we have daily, even in the peace and light of the Gospel. There be Atheists, Drunkards, Adulterers, Profane persons, that daily mock the children of God. This is an horrible sin.  
1 Saint Paul calls it persecution, Gal. 4.29. and all mockers are persecutors. Seest thou a jesting fellow that is always scoffing at good men? Thou mayest well say, there goes a persecutor.  
2 The seat of the scornful is the highest step of sin. Psal. 1.1.  
3 God is a special avenger of it: he made Bears come out of a Wood and devour two and forty little children that mocked Elisha. Then let those men look 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 thief 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is; when as men presuming on their wit, think to turn a thing whither they will: 
Ephes. 5.4.  he would not have this to be named among us, much less to be practised by us. Elias scoffed at Baal's Priests, in an holy zeal being directed to it by the Spirit of God.  
Such Ironies proceed from an extraordinary motion of God's spirit: but let us beware how we scoff at God's works, how we make ourselves 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 friendship of God, than their jest. It is a great sin to grieve any of God's children: wilt thou grieve him, says S. Paul, for whom Christ died? he had rather eat no flesh so long as he lived, than he would offend his brother: and let not us jest so long as we live, if we cannot do it without the offence of our brethren. Mockings are trials: woe to the tryers; but blessed are they that with meekness and patience endure these trials.  
And scourge: which must needs be painful 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 sour, though it be accompanied with some delights and pleasures. But I warrant you their imprisonment was hard enough, they were fed with the bread of affliction, and the water of affliction, as Micaiah was: and some (as the Story saith) in Queen Mary's days, were fain to drink their own water instead of drink; they had a miserable imprisonment: which they notwithstanding endured cheerfully, for the Lord's sake.   

VERSE 37.  
THey were stoned: as Zecharias the son of jehojadah, 2 Chro. 24.21. S. Stephen and S. Paul were stoned. They were hewed asunder; as Jerome reporteth, by the common consent of the jews, Isaiah was. Origen says, he was sawn in pieces, with a wooden saw at the commandment of Manasseh, because he affirmed he saw the Lord of Hosts.  
Tempted. This is left out altogether by Chrysostome and Theophylact. Some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were burnt, as some were under Antiochus. That might be entertained with some applause, because here special kinds of deaths are mentioned: yet alterations are dangerous. The word [Tempted] may be retained. They were tempted, with many fair promises, of wealth, ease, honour and preferment, to forsake their religion, yet they persisted valiantly to death.  
Achab and jesabel put many to the sword: so did Manasseh, that made jerusalem swim with blood. 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 Town to another, being persecuted by the adversary.  
Not in silks and velvets, like brave Gentlemen, wheresoever they become.  
But in Sheep's skins and Goats skins: either for necessity, because they could get no better; or in policy, because they would not be known and descried by the enemy.  
This their flight was accompanied with many miseries.  
Destitute, of things necessary, meat, drink, money, lodging.  
Afflicted, in soul and body.  
Evilly entreated, many kind of ways.  
In the Primitive Church some were stoned, as Saint Stephen: put to the sword, as S. james, Acts 12.2. Crucified, as it is reported of S. Peter, with his head downward. Some broiled on hot Grydirons, some cast to wild beasts, some drowned, some buried even alive, some burnt in the fire to ashes. Men must prepare themselves for all kinds of death, for the name of Christ: and he, that in his providence sendeth them, will in his goodness enable us to bear them, to his own glory and our endless comfort.  
1. A wand'ring life is very uncomfortable: It is a great benefit to live quietly at home, without wand'ring, to sit under our vines and fig trees. Let us be thankful 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 be in an idle vain, to decline working, as our rogues and vagabonds wander: but let it be for the keeping of a good conscience: as in Queen Mary's days some wandered to Frankford, Embden, etc.   

VERSE 38.  
WHy did they wander? because they were so bad, that they durst be seen no where, nor show 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 offscouring of the earth, not worthy to breath, or to tread on the ground: but indeed, they were excellent men, angelical men, of whose company the world was unworthy.  
The godly being compared to Christ are unworthy men; unworthy, with john 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 unworthy of Enoch: therefore God took him away. Sodom was unworthy of Lot; therefore God pulled him out of it. Achab and jesabel with the unthankful Israelites, were unworthy of Elias: therefore God took him into heaven in a fiery Chariot. The world was unworthy of these men: therefore God sent them into Caves and deserts.  
The Town wherein we dwell, was unworthy of many religious Townsmen, which we enjoyed: therefore GOD hath taken them away.  
We must learn how to esteem of the worthiness of men: not by their beauty, strength, gay Coats, etc. But we esteem it by their wealth, by the high places they have in this world: we are like them, jac. 2. If a man had come with a gold ring, they said, sit thou here; if he were a poor man, though a godly man, they set him at their footstool: but we weigh the worth of men in a wrong balance. These were worthy men, such as the world was not worthy of, that wandered in wildernesses.  
One godly man, though never so poor, is a more worthy man than ten thousand wicked men, than a world of wicked men, be they never so wealthy and honourable. Virtuous 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 jonah, being as an host to him, and his belly as an Inn.  
Though we should be compelled to walk in wildernesses, let us not be afraid: he is God of the wildernesses, as well as of Towns and Cities; and he can keep us there: his rod and his staff comfort us, wheresoever we become.  
It is a misery, not any felicity, to be an eremite: it is an affliction, no set profession. Saint john Baptist was no eremite, as the Papists imagine; it was an inhabited wilderness, though less populous where he kept.   

VERSE 39  
WIth God and men. Their actions and passions are amplified by an event, which hath two parts: the one affirmative, 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 received likewise the fruit of their faith, that is, the salvation of their souls at their dying day. This makes nothing for limbus patrum.  
But they received not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that promise of Christ's real exihibition in the flesh, because the fullness of time was not yet come.  
Neither did they receive the promise of full and complete happiness in soul and body together: they and we 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 been exhibited in their days, the end of the world had been come: for he came in the last days, Hebr. 1.1.  
Then what should have become of us? but God knowing he had other sheep to call throughout the wide compass 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 be perfected together, and one day meet 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 afar off; we near hand: they saw Christ to come; we already come: they saw him in the Paschall Lamb; our Passeover is already offered: 
Col. 2. ●7.  they had the shadow; we the body: their Sacraments to confirm their faith in Christ were many, and those hard and difficult; ours are few and easy: they had a little light, we a great light: they had Moon light; we the Sun light. 
Luk. 10.23.  Blessed are the eyes that see, etc. Some of us are ready to say in our hearts, o that I had been in the days of Abraham, of David, of the Prophets! I but, we are in more happy days, if we had eyes to see them, and hearts to make use of them.  
Now God having provided better things for us, we should be the better. Those Children should be more dutiful, 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 days shall come perilous times: sin most abounds in these last days; wherein God hath been more bountiful to us, then to them in times past. The grace of God hath abounded; and sin doth supper abound. What unkind wretches are we? as God in mercy hath provided better for us, so let our lives be better, that we may be in some measure answerable to the goodness of the Lord.    

CHAP. XII.  
IN the former Chapter we had a Catalogue of faithful men and women: now follows the use we are to make of it, they must be as spurs to prick us forward to the like.  
The scope of this Chapter is, that in hope of eternal happiness reserved for us in the heavens, we should patiently bear the afflictions of this life, and persevere in the profession of Christianity to the end.  
It hath two parts.  
1. That we ourselves should courageously run the race set before us, and fight manfully under Christ's banner, to Ver. 14.  
2. That we should be 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 strengthening of it.  
The foundation is double. 1. Ponit currendi incitamentum: which is, the examples of the faithful 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 we have had, and not to suffer them to pass from us without some profit.  
We also:) as well as they. Let us draw in the same yoke with them.  
Not you, exempting himself, but us, including himself in the number.  
Having:) So great a cloud of witnesses set about us.  
1. A cloud is above us: so these holy men are above us in faith, patience and other virtues: yet we must labour to come as near them as we can.  
2. A cloud is thick, and hath a great deal of rain in it: so these are many, a world of witnesses, a cloud of witnesses.  
3. A cloud is dark: so these were darkened with afflictions, though they gave light by their virtues.  
4. A cloud compasseth a Town, City, or Country: so we are compassed about with these witnesses on every side; wheresoever we turn 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 flood and after, in Egypt 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 look for an eternal rest, so must you do.  
Seeing so many have run this race before us, broken the ice 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 go in it.  
All examples are written for our learning. It is a true speech that Saint Ambrose hath; amplius proficitur exemplo, quam admonitione: he renders three reasons of it.  
1. Non potest putari difficile quod jam factum est, it is a greater motive to hear that a thing is done, then that it ought to be done.  
2. Probatum est: therefore we may safely do 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 been transmitted to us jure hareditario, from so many of our godly ancestors; therefore we are to make a profitable use of the examples of holy men, that have gone before us: 
1 Cor. 10.11.  these are for us, as Saint Paul speaketh. This cloud of witnesses is for our imitation.  
It would grieve a man to walk in a way alone. I only am left, said Elias. If we were alone in this race, 
1 Reg. 19.10.  we might be loath to run it: but we are not alone, we have a cloud of witnesses, a great number 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 worthy Martyrs, that have gone through many tribulations into the kingdom of Heaven: Therefore having so many fellow runners, let us cheerfully run the race set before us. If we were all alone, it might be some discomfort: we are not alone, we have great company, and good company too. If a man have good company to London, though the way be foul, it will encourage him to go. We have good company to the celestial jerusalem, a cloud of witnesses to go with us. Therefore though the way be somewhat unpleasant to flesh and blood, yet let us take it: though we fare hard by the way, yet we with all our company shall have good cheer at our journeys end, we shall eat of the hidden Mannah, and of the tree of life, that grows in the midst 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 company to help us to bear it; but, let us cast it quite away. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Omnem molem, every weight: not some part, but the whole burden. They that run, will have nothing to trouble them, so near as they can: they will cast off all, even their very clothes oftentimes, to their very shirts. So in this our spiritual race, we must be as light as may be: therefore we must cast away every thing that presseth down, etc.  
They may be reduced to these three Heads: honour, riches, pleasure.  
Daniel ran with honour, Dan. 2.48. David with a kingdom: but if honour hinder us, if it be a burden, that we cannot travel with it to the heavenly jerusalem, away with it.  
Moses refused the kingdom 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 Bishopric.  
The second thing that presseth down, 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 load ourselves with them, they press us down, and hinder us exceedingly in our race. The Young man was so laden with his wealth, that he could not follow Christ. Can a Bird fly when she is in a snare? can a Man go when he is fettered? Riches are snares, yea the devils snares, which is a strong and cunning Fowler: therefore beware how ye are entangled in them. Ye may have riches: and yet not be had of riches: if they be weights and encumbrances, Martha thou art cumbered about many things, than away with them: these Camels hardly go to heaven. It had been better for the Young Man to have parted with his riches, than with CHRIST. Many a rich Man is so pressed down with his wealth, with the cares of the world, about Sheep and Oxen, Silver and Gold, as that he cannot go to Church, he can find no time to pray, to read Scripture, to occupy himself in heavenly meditations.  
How can he run the race that leadeth to heaven? If thy eye offend 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 go a poor 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 eternal death, though it be by thy golden riches, what doth it advantage thee? The Mariners, jon. 1.5. for the saving of their lives, cast away their goods, and with their own hands hurled them into the sea: and for the saving of our souls, shall we not cast away our goods? shall we suffer them to drown us, and that in everlasting perdition? whatsoever presses thee down, cast it away. If an Executorship, Stewardship, Lordship, multitude of Farms, press thee down, and make thee to have an ill conscience before God and Man too, cast it away. But we love our burdens too well: we had rather lose heaven, than them.  
The third thing that presseth down is pleasure, Luke 21.34. Surfeiting and drunkenness are great pressers. We may run with drink and wine, but not with drunkenness. When a man's belly is full, he is unfit to run in a bodily race, much more in the spiritual race. Fasting and prayer are good for this race: fornication and adultery are Heavy burdens to press us down, Host 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 Gospel 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 myself with her; therefore I cannot come? Let them run that will, I cannot run the race of Christianity.  
Therefore let us cast away every thing that presseth down, be it never so near or dear to us.  

2 Reg. 5.18.  This universal particle is worthy to be observed: every thing. Some flatter themselves in one thing or other. In this the Lord be merciful unto me, as Naaman said. Herod cast away many things, but his sweet sin of Incest he would not cast away. A drunkard will cast away any thing, save his drunkenness; in this, the Lord be merciful 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 merciful unto me, that I may keep my purse. I will come to the Church, but I will give nothing, so near as I can. I but we must cast away everything that presseth down, lest we miss the gold of eternal glory. My life says S. Paul, is not dear unto me, so as I may fulfil my course with joy; and shall our pleasures and profits be so dear to us, that they shall keep 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 turn: it is inclusus hostis. The Snail carries his house with him: but we carry our enemy with us. The Snake of Original sin is in our bosom, wheresoever we become.  
That doth so easily compass us about. As a pair of Compasses that compass the whole Circle: so doth this the whole man. It compasses about our souls and bodies, our eyes, ears, hands, feet, and is ready always to molest and stop us in our race: therefore away with it.  
There be two compassers; the one is Satan, he compasses the earth to and fro; the other is our own corruption, that compasses all men on the earth. We cannot utterly cast it off so long as we live: we cannot cast off the being of it, but we may the dominion of it. Though it be in us, let it not reign in us: though we cannot ejicere, let us dejicere. God's grace is sufficient for us, 
2 Cor. ●2.  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 laid, he comes to the building itself, and sets the admonition on it. The race that we must run is illustrated 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 go, but run: not creep like Snails, but run 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 themselves out of breath at the first. Fair and softly goes far. We must not come in such a rash and heady zeal, as that we run quite out of the Church, as some do. Let us run, but wisely and discreetly.  
What race? not that which is set before us by the devil, the race of pride, envy, hatred, malice, contention: the race of drunkenness, uncleanness, etc. but the race that is set before us by God, the race of Christianity, cleaving steadfastly to Christ and his Gospel, 1 Cor. 9.24.  
By God Almighty. He hath appointed to every one his race; some a longer, some a shorter. Some have many crosses, some fewer: 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 ardour be a little over, as many do: but though we be old Mnasons, we must run still: never cease running, till we cease breathing. I have finished my course, says S. Paul. We must never leave running, till our course be finished.  
4 How must we run? with patience. This must be the staff, 
Heb. 10.36. Apoc. 14.12.  that we must walk withal, and the principal leg that we run withal. In patience possess your souls. The best man that is, shall have one thing or other to exercise his patience withal. Though David be a King, he shall have a railing Shimei; we must all make account of malevolent tongues; yea, and sometimes those that should be Bees, will prove Wasps: 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 stolen, our children may dye, our cattle may be taken from us, we may be attached with a grievous sickness, driven out of our Country, 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 we shall be crowned by God Almighty, and reign with him for ever.   

VERSE 2.  
THis admonition is pressed by three arguments.  

1 From the pattern and precedent 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 pattern of our Saviour Christ. 1. The delivering of it, Vers. 2. Then the applying of it, Vers. 3.   
In Christ we are to consider. 1. What he is. 2. What he did. 3. The reward of his doing. Quis imitandus: in quo imitandus: quare imitandus.  
Looking: exactly, accurately, considerately, as they that cast account, their eye and mind shall never be off it. So let us look wishly to jesus Christ; not as the Whirry-man, that looks one way, and rows another: but let our heart and feet go with our eyes. Let us look steadfastly to Christ, as Elisha did, 2 Reg. 8.11.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 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 eternal life. If Christ be both the Author, beginner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Archduke, Leader, and Finisher of our salvation, what is left to us? just nothing. Therefore the whole praise must be ascribed to him alone, joh. 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 fulfil their ministry, 1 Thes. 3.10.  
Not only all the faithful in the Old Testament have run this race before us, but Christ jesus our blessed Saviour, whom we must all be content to follow.  
First, the motive that set him on work. 2. The acts performed 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. joh. 17.5.  
The thing that he did is amplified by the end or impulsive cause.  
So we have joy set before us, Rom. 8.18. 2 Cor. 4.17. Act. 5.41. This joy was the everlasting glory he should have in his own 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 cruel death. 1. It was long, he was many hours a dying on the Crosse. 2. It was ignominious, between two Thiefs. 3. It was cursed, Gal. 3.13.  
Christ suffered four kinds of ways. 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: he regarded it not.  
The Shame of our Saviour was wonderful great: being Lord of all, he took on him the form of a servant. Is it not a shame for a King to be in a beggar's weed? his supposed Father was a Carpenter, his Mother a poor woman, brought to bed in a stable, he had not an hole to hide his head in, he was spit on, blindfolded, buffeted, mocked by Herod and his Soldiers, pitifully whipped. Lo 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 he 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 courageously: why should not I run on as well as he? Alexander would run, if he might have Kings to run withal. Therefore here he propounds a notable example to us.  
We may look to the Patriarches before and after the flood: to Enoch, Noah, Abraham, Isaac, etc. to David and all the Prophets, to the blessed Virgin Mary and the Holy Apostles: but especially we must look to Christ: he is exemplar exemplarium: he ran without sin, all others with sin: he ran and never took a fall, all the rest fell at one time or another. Therefore let our eye be chiefly on him. To whom should the servant look, rather than to his Lord and Master? The Soldier rather than to his Captain? The Wife, rather than to her Husband? Christ is our Captain, Head and Husband, 
Hebr. 6.20. jud. 9.38.  our forerunner into heaven: therefore let us in this race look to him. As Abimelech said to his followers, as ye see me do, make haste and do the like: so says Christ to us, as ye see me run, so run ye. I have run through thick and thin, prosperity and adversity, good report and evil, death and life: so do ye.  
How did CHRIST run?  
Who was so handled as Christ was? yet for the joy set before him he endured all, 
Rom. 8.18.  and ran on to the very end. So let us do. Our crosses may be great: but our joy shall be far greater. The afflictions of this life are not worthy of the glory which shall be showed to us: they are but a flea biting in respect of the joys we shall have. 
2 Cor. 4.17.  Our light affliction which is but for a moment causeth unto us a far more excellent, and an eternal weight of glory. This is it which bred such courage and constancy in the holy Martyrs, for the joy that was set before them: they were sawen in pieces, stoned, racked, put to the sword, broiled alive on hot Grydyrons. The consideration of this honey did sweeten all their afflictions. This made Bishop Ridley to say to Latimer, come my brother, though we have an hard breakfast, yet we shall have a comfortable dinner. So let this joy hearten us all. A Merchant and Marrinour endures many storms and tempests for the haven that is set before them: a Soldier endures the heat of the battle for the spoil: a sick man endures better pills and potions, yea cutting, for the health set before him: and let us endure all calamities, sickness, poverty, banishment, imprisonment, death of friends and Children, loss of goods and of life, for the unspeakable joy set before us: Such joys, as neither eye hath seen, nor ear heard, neither ever entered into the heart of man to conceive.  
Here our Saviour walked from town to town, preaching and working miracles: he sat weary on the well of Samaria; but now he sits at the right hand of God. Which is a sign of rest, and of his Majesty. judges sit, Kings sit.  
And we shall one day sit in heaven with him; that where I am, they also may be, joh. 17.24. We shall be in the same palace of heaven with him, though not at the right hand of God with him. The Noble men and Courtiers are in the Court, though they be not so near the King, as the King's Son is: we shall be with the Lamb, arrayed in white robes, having palms in our hands, and Crowns on our heads, etc. Christ endured much sorrow, but now he hath much glory: so shall it be with us: ye heard of the patience of job, and what end the Lord made. Affliction is sour, but the end is sweet: we have a tragedy in this world, but we shall have a Comedy in the world to come. Therefore let us run with patience and joy— There be two razes, the Devils and Gods: as there be two ways, the broad and narrow: if we run the devil's race, in pride, covetousness, drunkenness, uncleanness, the end of it will be woeful, we shall be tormented with the Devil and his Angels for ever: but if we run the race of God, looking to jesus the author and finisher of our faith; the end shall be glorious and comfortable. Therefore let us all run this race.   

VERSE 3.  
NOw follows 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 be considered in Christ, is his patient bearing of evil 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 been pointed out to you with the finger already.  
He might have called for fire from heaven to consume them: he might have had many legions of Angels to destroy them: he 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 again.  
Such contradiction: in word and deed too, Luk. 2.34. Acts 28.22.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Against himself.  
The end: lest ye be wearied, as travellours in their journey. And faint— and loosed in your minds, as they be whose joints are loosed and so fall down.  
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 grief is like to my grief, says the Church, Lam. 1.12. So no contradiction is like to Christ's contradiction.  
1. If we respect the opprobrious speeches wherewith they jaded 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 Samaritan; one that had a Devil, a Magician, that wrought by the Devil, a cozener, a deceiver, Matth. 27.63. a seditious man, a perverter of the people, a rebel, that denied to pay tribute to Caesar, a mad man, Mark. 3.21. a Sabbath breaker, because he healed on the Sabbath day, a blasphemer, that entitled himself the Son of God. All that could be imagined, Luk. 2.34.  
2. If we respect the manner how they reviled him: with mocks, taunts, nodding of the head, spitting on him. They blindfolded him, they smote him, and then they said, prophesy o Christ, who it is that smiteth thee. The manner was most ignominious.  
3. If we respect the generality of the persons, that spoke against him. All of all degrees did whet their tongues against him. Herod, Pilate, the Pharisees, the Sadduces, the rulers of the Church, his kinsmen, joh. 7.3. The Thiefs that were crucified with him, both at the first, though one repented; the Soldiers, the scum of the Country. The whole people cried with one voice, away with him: no King but Caesar.  
4. What was he against whom they threw the dirt of these vile and malignant speeches? Separate from sinners: in whom the most sharp sighted Eagle of them all could not find one spot of sin. Which of you can rebuke me of sin? He did good to the whole Country, healed all diseases for nothing, he preached the glad tidings of the Gospel; yet thus they rewarded him. He is the Butt at which they shoot their poisonful arrows.  
Consider him. David is worthy the considering, how patiently did he beat Shimei? he showed himself more valiant in that, says St. Chrysostome, then in cutting off Goliahs' Head. But that is nothing 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 minds and memories of us all: when we are ill spoken of, let us consider Christ.  
It was hard to be endured, yet he endured it. Neither was it patience perforce; he might have kerbed them, if he had listed: he might have caused their tongues to have been eaten up with worms, as Nestorius was.  
He might have made them to drop out of their heads: he might have called for a thunderbolt from heaven to strike them stark dead: he could have made the earth to have opened her mouth and swallowed them up quick, as he did Core, that spoke against Moses: yet he would not: he endured all.  
We think much to be ill spoken of: and I pray you what are we, in comparison of Christ? Was the Creator ill spoken of, and shall the Creatures stomach it? did the Potter endure ill speeches, and shall not the Pots? did he that knew no sin, and shall not we that are full of sin? did the LORD and Master, and shall not we the servants? What? are we greater than Christ? my Lord joab, said Vriah, lies abroad in the field, and shall I go to my house? So the Lord Christ passed the pikes of ill tongues, 
2 Sam. 12.  and shall we think to be freed from them?  
There be three things, that may comfort us against evil tongues.  
1. The consideration of God's providence in all things. God carries a stroke in it: It is the Lord, said Eli, let him do what seemeth him good. It may be God hath bidden him to curse David, said that regal Prophet; that stayed his hand: their tongues move against us, but it may be God moves us, or suffers it so to be; either to try us withal, or to humble us for one thing or other.  
2 The Testimony of thine own conscience: if that accuse thee, weep: if that excuse thee, laugh: that which they speak, is either true or false: if in be true, mourn for it, and amend it; if it be false, rejoice in it, Matth. 5.11.  
3 Christ's example must be never out of mind. An ancient Father professeth of himself, that when he remembered that prayer of Christ's, he could not find in his heart to be revenged of any. It was as a bridle to restrain him from revenge: So, as oft as we think on these words, consider him, that endured such speaking against of sinners; let them be a Bulwark to us against evil 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 privilege from ill tongues. Kings themselves are fain to swallow up many an ill word.  
The persecution of the tongue, 
Gal. 4.29.  is a grievous persecution to tender hearts, more grievous than that of the hand. Mocks and taunts go 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 load of contumelious speeches laid on him; yet he endured them. Let Christ's enduring make us to endure, and let them not hinder 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 mouths are like Mills that cannot grind without foul water. A dangerous Pleurisy! it were well that they were let blood of that vain.  
Come, say they, Let us smite jeremy with the tongue. Let us keep our hands off, but let us lay on load with our tongues. This they think they may lawfully do. Our tongues are our own, 
Psal. 12.4.  who shall control us? Nay, they be not your own, 1 Cor. 6.19. Of every idle word ye must give an account: much more of every railing and backbiting word. The tongue is an unruly evil: 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 coming into the world. S. james sets two brands on him, 1. He is a Cozener; whom doth he deceive? not another, but himself. 
jam. 1.26.  2. His religion is vain; he may think highly of himself; yet he is a vain man.  
Some take a liberty to themselves to speak 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 rail on them; no more must we. If defects be in any, pray for the supply of them, but speak not ill of them behind their backs. Let us remember, that in sinning against the brethren, we sin against Christ: let not one member persecute another: let Ishmael do it, but let not Isaac do it.  
Let us all arm ourselves against malevolent tongues: let us never dream to live without ill words. 
Luke 6.26.  Nay, S. Luke says, Woe be to you, when all men speak well of you. Let us always remember this Item of the Holy Ghost, Consider him that endured such speaking against of sinners: that his example may be as Aquavitae, to keep us from fainting.   

VERSE 4.  
NOw follows the second argument, which is taken from a defect in their former affliction. We have endured many things already. Heb. 10.32. Why dost thou speak to us of enduring more? I but ye have not come to the last stroke: ye have lost your goods, but not your lives for Christ and his Gospel as many have done, and you peradventure may do hereafter. As Christ hath shed his blood for you: so must you be content to do the like for him, if he call you to it, Matth. 23.35.  
Unto blood; that is, unto death. Such a one seeks my blood; that is, my life: Bloodsucker. His blood 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 blood.  
We must never think we have resisted enough, to our dying-day, Phil. 3.13. Striving against sin. Some interpret it, against the sin of the persecutors, labouring by threatenings and promises to draw you from Christ.  
Rather against sin 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 Gospel.  
There be Cutters sad Hackster's, desperate Ruffians, that will resist to blood: they will challenge one another into the field, and it may be, see the heartblood one of another: but this is in the Devil's cause, not in Christ's cause. Let us resist in the defence of Christ and his Gospel, to the blood. Christ hath shed his blood for us, and shall not we shed ours for him? Many of the Heathen have given their blood for their Country, and shall not we 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 Christ's quarrel, resisting the enemies of the Gospel, yet let us not set down our staff. Let us never think we have resisted enough, till we have resisted to blood.  
Christ gave us our blood: Christ redeemed our blood: Christ hath prepared heaven for us that be flesh and blood: therefore it cannot be spent better than in his service.  
But as for us, we yield ourselves Captives to sin: we throw down the bucklers, and suffer him to overmaster us, there is no striving against sin. We strive one with another; every Town is full or unneighbourly strifes, and unbrotherly contentions. We strive not against sin. Sin is the greatest enemy that we have: it will cut the throat of our soul, and banish us out of heaven; therefore let us strive against it. Leave striving one with another, and let us all strive against sin. We shall never be Martyrs if we do it not: for they that will not lay down their sins for Christ, will never lay down 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, uncleanness, covetousness, continually. 
M●t 4.10.   
2 By Scripture. If we be enticed to idolatry, let us fight against it with the sword of the Spirit, as Christ did, saying, Thou shalt worship the Lord thy God, and him only shalt thou serve. If we be provoked 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 uncleanness, by a sober and temperate life. The very Heathen could say, Sine cerere & Baccho friget Venus. Eat and drink sparingly, and the fire of lust will be quenched. Let us strive against drunkenness, by not coming at Alehouses, by not looking on the Wine, when it smileth in the glass.  
4 By embracing the contrary virtue. Instead of Pride, let us embrace Humility; instead of Covetousness, Liberality; of Uncleanness, Chastity, etc.   

VERSE 5.  
THE profitable use of afflictions is grounded on a testimony of sacred Scripture. Where, 1. An allegation of the testimony, Verse 5.6. 2. An application of it. In the allegation, 1. The manner how it is alleged. 2. The matter of the testimony alleged. The Physicians prescript, and the reason of it, Verse 6.  
It seems that it should rather be an Interrogation, which is more forcible and frequent in the writings of the Apostle. Have ye forgotten? Have ye suffered such a sweet sentence to slip out of your minds?  
Some interpret it, exhortation: but the word consolation is comfortable, & suitable to the place, as the word children doth import.  
What consolation? not that which is dumb, but speaketh, by the way of a kind, reasoning and loving disputation.  
Not only to them of the Old Testament; but to you also of the New.  
And how doth it speak? 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 keep them fast enough. We will remember injuries seven years after: we will remember that which we have heard at a Play and interlude many years together, and talk of it. If we have read a thing in a wanton and lascivious Book, we will remember it:  
But as for the sacred Scriptures, the pastures of our souls, we quickly forget them: yea, even those things that serve most for our comfort. Though we forget spurs, yet me thinks we should not forget comfits; though we forget those Scriptures that spur us on to goodness, yet we should not forget them that may comfort us in our calamities. Yet, says he, ye have forgotten the consolation. Little children will hardly forget sweet things, plums, sugar, etc. yet we forget the sweetest junkates that be in GOD's Apothecaries shop. Let us rub our memories and call them to mind, to the everlasting comfort of us all.  
2 The Papists will not be judged by the Scripture, because it is mute and cannot speak. judex est lex loquens. The Scripture cannot speak, therefore unfit to be a judge. Yet here ye see the Scripture speaketh. So john 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 judge of all Controversies.  
3 The Scriptures speak generally unto all: not to them alone that were alive at the first writing and publishing of it, but it speaketh to all posterities to the end of the world, Rom. 15.4. Mark 13.37. The Laws appertain to the whole Nation: so do 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 speaks 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 reverently attend to the voice of our Father, etc. speaking in it.  
Then comes the testimony itself; which hath two branches: an exhortation, and a reason of it.  
In the exhortation, a double counsel is prescribed to us. 1. That we should not despise GOD's corrections. 2. That we should not be discouraged by them. He speaks to us, as a Father. Not my servant, but my Son. Despise not: according to the Hebrew, cast it not away: according to the Greek, set not light: which is all one. For that which we care not for, we hurl 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 Devil, as he did job: sometimes by creatures, fire and water, by men of our own mould, yet always the LORD chasteneth us. The Philistines had killed Eli his two sons, and taken away the Ark: yet Eli said, it is the Lord: The Sabeans and Chaldeans took away Iob's cattle: yet job says, 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 meekness God's chastenings.  
2 We must not faint under the burden of afflictions, imposed on us by GOD. How ready are we to break 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 bear!  
We have much Aquavitae to keep us from fainting. 1. The inward comfort of the Spirit, which in all afflictions cryeth in our hearts, Abba, Father. 2. The consolation of Scripture, GOD'S Apothecary shop, from whence we may have medicines against all griefs whatsoever. 3. The recordation of the mercy of God, that will not suffer us to be tempted above that which we are able to bear.  
4 The cogitation of that heavenly company that draweth in he yoke of afflictions with us. If we did bear the burden alone, we might faint: but we have many to bear it with us.  
5 The sweet end afflictions. Ye have heard of the patience of job, and what end the Lord made. Our light affliction, which is but for a moment, causeth unto us an eternal 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 Kingdom.  
May we certainly conclude, that God loves all he chastens? I surely. He may punish the wicked, as a judge doth Malefactors: but chastises only his children whom he loves. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He punished Pharaoh and the Egyptians, with frogs, 
Chrys.  lice, and other plagues: but he chastises only those whom he loveth. 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 discern between 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 wax 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 God's hammers to crush them in pieces: the other are amended by their afflictions. They say with David, It is good for me that I have been afflicted. Their afflictions makes them hurl away their sins; 
Psal. 119.71.  drunkenness, pride, covetousness, uncleanness, etc. 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 turn, he takes a whip, Mark 5.29. That woman had a whip. If a lesser affliction will not draw us to him, and pull us out of our sins, he sends a greater.  
Whom he receiveth: into his love and favour in this life, and into his kingdom, in the life to come. Afflictions are as God's tools, that make us fit stones for the heavenly jerusalem.  
We have had a text of Scripture out of the Old Testament, which spoke to us lovingly, as to children. Now S. Paul makes a Commentary of it, inducing us to a patient suffering of God's corrections by three forcible arguments. 1 From the necessity of correction. 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 do 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, showing what commodity we shall reap, if we receive correction; negatively, declaring the in commodity of not receiving it, 8.  
Not only if ye take it, but endure it, so long as your heavenly Father shall strike. A child must not limit his Father; so many stripes shalt thou give me, and no more: he must refer himself to the wisdom and discretion of his Father: so must we endure whatsoever our Heavenly Father shall impose on us: though it be a sharp and a long chastening, we must endure it. We read of a woman that had an issue of blood twelve years, and had spent all on the Physicians. 
Luke 13.11. john 5.5.  We read of another woman, that was bound by Satan eighteen years: and of a man diseased in his feet thirty eight years: yet they endured it: so must we do, though it be hard for flesh and blood. If we have an ague a week, a month, a quarter, a whole year, we must endure it. If it continue three, six, ten years, we must endure it. job lost seven thousand Sheep, 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 own body was full of boils, from the Crown of his head, to the soles of his feet, he sat scraping himself in ashes, yet he endured it; his wife provoked him to shorten his pain, to curse GOD and dye, yet he would not, he still endured it. Thou speakest like a foolish woman, etc. He was an Adamant against all afflictions; so must we be, we must endure all.  
There be two reasons to excite us to it, both set down 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 Patriarches, the Prophets, the Apostles, yea, Christ himself. We are not alone: there are many thousands that draw with us in the yoke. Yea, Christ himself suffers with us. Saul, Saul, why persecutest thou me? therefore let us endure it.  
2 God is faithful, and will not suffer us to be tempted above that which we are able: he knows whereof we be made: he is as loath to afflict us as we are to be afflicted: 
Lam. 3.33.  he doth not willingly punish the children of men. It goes to the heart of a tender Father to beat his child: the water stands in his eyes, it grieves him to do it. So is it with our Heavenly Father: he is full of pity and compassion: therefore let us endure his chastening, how bitter soever it seems to be.  
If we do, than God offers himself 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 child. For children will forget themselves: and our blood is soon stirred: even so the best of God's children will deserve 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 do.  
Which he proveth by a common custom among men: if they be not carried more by affection, than judgement, they will do it: Oftentimes good fathers forget themselves in it, and become fools: 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 Reg. 1.6.  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 measure, some in another: some in soul, some in body, name, goods. Some have a long sickness, some a short.  
Is there any that never had Febriculam?  
Bastards: spurius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semen: nothus, quasi, ignotus. jud. 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. 
Amb. de Abr. pat. l. 1. c. 4.  So that he cannot inherit his Father's lands, unless he be made legitimate by act of Parliament.  
2 A bastard may be advanced to no Office in Church or Commonwealth, without special licence, favour and dispensation.  
If we be without correction, we are bastards. Seest thou a man that hath no cross in himself, wife, children, cattle, his little finger doth never so much as ache? thou mayest safely say, yonder goes a bastard: he is none of God's child, job 21.9. Psal. 73.4.  
Here we see the lot of all God's children; not one is exempted. The Grammarians say, From this general 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 jesus, must suffer persecution. There is not any one that can claim a privilege. This is Christ's cup, and we must all drink of it: he hath begun in it, and we must all pledge him. If thou be'st God's child, thou must be corrected. Whatsoever thy place be in the world, whether thou be'st Magistrate, or Subject, Minister, or people, high or low, rich, or poor: yea Kings themselves have their afflictions.  
Marriage is a sweet state: the best Wine that ever was, was at a Marriage, even Wine of CHRIST's own making: yet married folks must look for their afflictions. This Rose hath many pricking thorns about it: bona vincula: nuptiarum, says S. Ambrose, de Virg. l. 3. sed tamen vincula: bonum conjugium; sed tamen à jugo tractum: nubit & plorat: parturit & agrotat, de Virg. l. 1. Such (says S. Paul) shall have troubles in the flesh. 
1 Cor. 7.28.  Sometimes the wife hath a churlish Husband, as Abigail had of Nabal. Sometimes the Husband hath a cross Wife, as job had of his. Sometimes they have both untoward children, as Isaac and Rebekah had, that made them weary of their lives. We must look for our afflictions in all conditions. If we be not Bastards, but Sons, we cannot be without correction. Let us entreat the LORD to give us faith, wisdom and patience, religiously to bear all his fatherly chastisements, in this life, that we may have the inheritance of children in his eternal kingdom in the life to come.  
Now follow two other arguments. 1. From the less 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 we have quietly endured the chastisements of our earthly Fathers, then much more should we endure the castigations of our heavenly Father.  
But we have quietly endured the chastisements of our earthly Fathers, Ergo.  
The assumption is set down, 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 chiefly consisteth of flesh, 1 Cor. 5.5. flesh and spirit are opposite.  
Which corrected us: when we were Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Prov. 13.24.  
And we did not only take it patiently at their hands, but we reverenced them, stood in awe of them, were more loath to displease them: revereri est cum timore honorem impendere.  
Commonly those Parents are most reverenced of their Children, that have wisely and orderly corrected them: they that have laid the reynes on their necks and suffered them to go without correction, are most despised and contemned of their Children afterwards. Adonijah whom David would not displease, displeased David afterwards.  
He doth not say, the mothers of our bodies: they for the most part cocker their Children, seldom or never correct them in wisdom and discretion: but, Fathers. The Fathers are the greater correctors. Shall we not much rather subject ourselves quietly to his castigations?  
Father of Spirits: From whom we have the more principal part, which is the soul or spirit.  
We have our bodies also from him: Thou hast fashioned me beneath, in my mother's belly. Yet these mediately by the seed of our Parents: our spirits we have immediately from God, Num. 16.22.27, 16. Zac. 12.1. Arist. l. 2. de gener. animal. c. 3. says, that the soul comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extrinsecus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: one God did not make the soul, and another the body, as the Manichees said.  
He is the Father of our spirits, ratione adoptionis, regenerationis, salvationis: but here ratione creationis.  
There is no comparison between 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, wisdom, or experience: therefore they submit themselves to their Fathers: no more have we, but from our heavenly Father. Therefore let us subject ourselves unto him. Children are subject to many inordinate affections, which makes them the more quietly to yield to the ordering of their Parents: so are we.  
This is amplified by the benefit we reap by it, and live. Namely in his eternal kingdom, being fitted for it by afflictions.  
Though we submit ourselves to the chastisements of our earthly Fathers, we cannot but live a while in this miserable world: if we bear his chastisements, we shall live for ever: therefore let us do it.  
Souls are not a parcel of the Substance of God, but created of God, not traduced by the seed of our Parents, Eccles. 12. Verse 7. Genesis 2.7. and 23. As the first man's soul came: so do all others.  
2. If they proceed from mortal seed, they must be mortal and perish with the body Saint Augustine hath four excellent books of it, to Barnabas, Petrus proselyt. to Vincentius, Victor.  
3. It comes either of the body of our Parents, or of their soul: if from the body, it is mortal, as that is; if from the soul, then either the Father conveieth his soul to his Son, and hath none left himself, or a part of his soul: then the soul should be partible, which a spirit is not.  
Object. Gen. 46.26. Exod. 1.5.  
There, souls is put for persons.  
Object. Hebr. 7.9. Levi was in Abraham's loins in respect of his body and soul 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 work with fornicators and adulterers.  
Sol. In the act of generation, which is natural: not in the sin and violation of his Law. A man steals seed, and sows 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 soul 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 vessel: A clean man is infected, if he come among Lepers.   

VERSE 10.  
HEre he shows the equity of the consequent, by three dissimilitudes between our earthly and heavenly Father.  
1. They chastened us for a few days, while we were Children, during the time of our nonage: when we come to man's estate, they leave us to ourselves, they carry no longer such a strict hand over us, as before: Whereas the father of spirits hath a continual care over us, and holds us under his fatherly rod all the days of our lives. Therefore we must never exempt ourselves from his Chastisements.  
2. They do it according to their own pleasure, which oftentimes is corrupt, they err in judgement and affection too. Sometimes they correct for that they should not, and leave that uncorrected, which deserves correction: oftentimes they correct in anger and fury, doing that they repent of afterwards: but God's pleasure is always good: he is most wise, and knows how to correct: he is not passionate and affectionate, as these fathers are.  
3. They in chastening us, oftentimes respect their own ease and quietness, their own credit, and commodity more than ours: or if they correct us for our profit, yet it is but for a temporal profit, that we run not into outrages in the world, that we may lead a civil honest life among men: that is the mark most Parents aim at: Whereas the Father of spirits chasteneth us for our profit, he himself standeth not in need of us: not only to make us civil men, secundum moralem quandam honestatem, but that we might be partakers of his holiness: that we might be holy in soul and body in this life, and Citizens of the holy Jerusalem 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 flood, when he was shut up in the Ark 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 filthiness that David committed, while he was persecuted by Saul: when he came to his kingdom, and had peace from all his enemies, than he fell into adultery. When a man hath his health, and when he is of a strong and lusty constitution of body, he runs at random, seldom or never thinks on God, not with such zeal and sincerity, as he ought to do: on the other side, it is adversity that through God's goodness makes us holy men. Hezekiah, was better in his sickness, than in his health. Manasses chains were a means to rid him of the chains of sin: when he was the King of Babel's prisoner, he became the Lords free man. David's long and tedious sickness, 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 sickness of the body engendereth the health of the soul: perijssemus, nisi perijssemus, said Themistocles to his Wife and Children, when they were banished, and found extraordinary favour at the hands of strangers. So we may say; if our outward man had not perished by sickness, our inner man had perished. In the time of health, we are Martha's, carried away too much with the world. Sickness makes us mary's, to meditate more upon heavenly matters: that causes us to pray, and that with tears, to turn 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 bear the chastisements of our wise and loving Father, that we may be partakers of his holiness in this life, and of the holy Jerusalem in the life to come.   

VERSE 11.  
THe event and issue of afflictions is amplified by a comparison of the times.  
1. He shows the present asperity of afflictions: then the future utility.  
No Child takes pleasure in correction: for the time it is irksome and unpleasant: but when he comes to years of discretion, he praises God for it, that he was not permitted to live as he listed, but was kept within the bounds of piety. So God's chastisements are not joyous for the time, 
Act. 5.41.  to the flesh, though the spirit than rejoiceth, as some have clapped their hands for joy in the flames of fire: yet to the flesh no affliction is comfortable: sickness, imprisonment, banishment, death is not joyous. Children cry out, o good Master! good Father! So we cry out for pain, Oh my head, my back, etc. Oh good jesus— Afterwards, when the pain is removed, the heart purged, and they feel the comforts of the spirit, It yieldeth the peaceable fruit of righteousness: Of an holy and righteous life lead in the fear of God: it breeds quietness of conscience, the peace that passeth all understanding.  
It procures eternal rest and quietness in heaven, where we shall be free from all calamities, 2 Cor. 4. pen.  
The time of affliction is the seeds time, the harvest comes afterward: as he said of virtue, amara radix, dulcis fructus, may most truly be said of afflictions: the beginning is as bitter as gall or wormwood; but the end shall be sweeter than honey. A sick man will drink bitter potions for health: a Merchant will endure storms and tempests for wealth. 
joh. 16.21.  A woman endures great pain and sore travel, for the joy of a man Child.  
A Husbandman will sow in winter, that he may reap in harvest: so let us be willing to sow in tears in this life of affliction: that we may reap in joy in the life of rest and quietness.  
This fruit is amplified by a description of the persons to whom it brings this fruit: non castigatis, sed exercitatis: by them we are exercised to all goodness.  
God rewards us opportunè, afterwards: abundè, fruit: integrè, of righteousness: just, to them that be exercised.  
One action makes not an exercise: he is not a Soldier that hath fought once: a wrestler, that hath wrestled once; a Marrinour, that hath sailed once: habitus acquiritur crebris actionibus. So he is not exercised with afflictions, that hath been once afflicted. We must be exercised by many chastisements: through many tribulations we must enter into the kingdom of God. God will exercise us daily. 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 faithful: the Scripture, Hebr. 3.14. and affliction. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, says Saint Chrysost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: exercise makes a man valiant and invincible. He that is not used to running, cannot run well: use makes perfectness.  
This might mitigate the pain 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 launching of a man; the putting of long tents into the sore of a man is not joyous for the present: but when the dead flesh is taken out, the soar 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, think every year two till they be out of their Apprentiseship. The joy comes afterwards, when they be free men, when they set up for themselves: by God's blessing, some prove Mayors, Aldermen, or the chief men in the town 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 rain, and his seed for the present seems to be lost: when harvest comes, then comes the joy. So the seed of righteousness is sown in affliction in this life, the great joy shall be at the general harvest, in the life to come: 
Luk. 16.25.  then all weeping and wailing shall be cast out: then we shall not know what sickness means: then shall we have joys that neither eye hath seen, nor ear heard, neither entered into the heart of man to conceive. Let this be as sugar to sweeten afflictions to us, 2 Cor. 4. ult.  
Now follows the conclusion of this point: wherein he exhorteth 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 weak knees. The knees sustain the weight of the body: 
Exod. 17.11.  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. Runners stretch out their hands, legs and knees too. So must we in this spiritual race.   

VERSE 13.  
STagger not, but go firmly like stout men: make strait steps: go not awry: rectos gressus facimus, rectè credendo, confitendo, patiendo.  
Now ye halt, but ye are in the way; if ye look not to it, ye may be carried quite out of the way.  
There is triplex obliquitas: In intellectu, affectu, actione.  
The people in Elias time halted between two opinions, 1 Reg. 18.2.  
So some of the Hebrews began to halt between two Religions, judaism and Christianisme. The false Apostles and persecuting jews made them as it were to halt. The ceremonial law, the Temple are of God's institution: shall we forsake them, and believe in Christ crucified: they that be Christians are hated of all the world, spoilt of their goods and lives too.  
We will pause a little on the matter, we will consider with ourselves, whether it were best for us to be Christians or not. This halting he would have removed, and wishes them to make strait steps, to go on manfully in the profession of the Gospel, 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 Hebrews did: we are not spoiled of our goods, cast into prison, constrained to fly our native Country, carried to the stake to be burnt for the name of CHRIST: we have a Virtuous and Religious King, that is a nursing Father to the Church: yet the chastisements of the Lord are rife among us, because we are not bastards; but Sons. When the first borne were destroyed in Egypt, 
Exod. 12.30.  there was not one house of the Egyptians, but one dead in it. There is scant one house among us, but there is one sick or afflicted in it. A man can travel almost into no Country, but he shall find a number sick: sometimes the man and Wife, Children and servants down at once. Neither are they of the worse sort, drunkards, adulterers, atheists, etc. but many of the better sort; good professors, sober, godly and religious men that are thus visited. Our heavenly father sees something amiss among us, which causeth him to send forth his rods into so many places. The Church of Corinth was an excellent Church, yet St. Paul says; for this cause, namely a negligent and disorderly receiving of the Lords Supper, many are weak, sick, and sleep among you. The Lord sees us to be rocked asleep, in security, to be negligent in prayer, reading of Scripture, coming to Church: he sees the heavenly Manna of his Word, the food of our souls to be loathed in all places, men wax too nice and dainty in hearing: he sees the Sacraments not to be regarded, men make small reckoning of these seals of faith.  
For these causes many are weak and sick among us: yet let us not faint under these afflictions. Let us lift up our hands that hang down, etc. Let us consider who it is that striketh us: it is the LORD, said Eli, etc.  
It is not an unlucky conjunction of Planets, they be not the dog days which are the cause of these diseases: they are not simply to be imputed to the weather, or the time of the year. It is the Lord, that smiteth us, and let him do what seemeth him good. He is our loving and merciful Father in Christ jesus, he will lay no more on us than he will enable us to bear, to our everlasting comfort in the end. We are chastened by the Lord, that we should not be condemned with the world. He 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 he Schools his own Children, they shall seldom be without some affliction or other, lest they should be drowned in the pleasures of the world. Therefore let us bear the chastisements of the LORD patiently for a short time, in this life, which is but a span long, that we may live with our heavenly Father in the life to come.  
Hitherto he hath given a precept touching ourselves: how we ourselves are with patience to run the race set before us: quietly enduring such chastisements, as our father imposeth. Now he doth further enjoin us to be 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 general propounding of it, Verse 14.  
2. A particular unfolding of it.    
In the general propounding of it, 1. The virtues commended to us; peace and holiness. 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 herself to you: but though she run away, follow her; lay hold on her, and bring her whether she will or no. We must seek peace instanter, follow it: generaliter, with all: prudenter, in holiness.  
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. Be at peace with their persons, though not with their vices, be at peace with all, what in thee lieth: especially holiness, that is of absolute necessity: be not so greedy of peace, that ye should forget holiness: holiness of soul and body, 1 Thes. 4.3. 2 Cor. 7.1.  
Hereunto he inviteth us, by the danger of the want of it: without which no man: be he never so wise, learned, honourable: though he be a King, he cannot be saved without holiness: shall see the Lord, in his blessed and glorious kingdom, in the life to come: as a Citizen of the same kingdom.  
Our Saviour was at peace with the Pharisees: he went to many of their houses to dinner: he was at peace with Caesar, though he were a persecutor of the Church, and paid tribute to him: and we may be at peace with all men throughout the wide compass of the world: with Atheists, drunkards, adulterers, etc. 1 Cor. 5.10.  
Yet here two cautions are to be observed.  
1. We must distinguish between peace, and familiarity: we may be at a general peace, even with the enemies of God: but we must not be 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 familiars.  
2. We may be at peace with the persons of all: but with the vices of none.  
Be at peace with a drunkard, but not with his drunkenness: reprove that, show thy dislike of that.  
But we are so far from being at peace with all, as that we are not at peace with our neighbours, with them that dwell in the same town, and profess the same Religion with us: there is heart burning, envy and malice, strifes and contentions even among us: nay, some are so far from being at peace with all men, as that they are at peace with no man: like Ishmael, whose hand was against every man.  
We are so far from following of peace, that we will not accept of it, when it is offered. They seek peace, and we refuse it. Such is our folly, we had rather be following the Lawyers to our cost and smart, then to follow peace home to prevent Law.  
Let us all be followers of peace: let us follow it, let us seek it by all means possible. The hunter follows the dear, though it run away: so let us do peace, and lay hold on her whether she will or no.  
Peace is a singular thing. God is styled the God of peace: he is not called the God of faith, 
Rom. 16.20.  etc. 2. Mat. 5.9. he doth not say, blessed are they that can talk 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 God's Children: they that live in strifes and contention, are the Devils Children. The envious man sowed tares: he it is that soweth the tares of discord and dissension. 3. We are members one of another: and shall we be at war? joseph would not have his brethren to fall out by the way: We are brethren, and have one elder brother, which is jesus Christ, shall we fall out one with another, and that upon every trifling occasion? It is a wonder to see what jars there are between the professors of the Gospel, between neighbour and neighbour: scant two in a town that love heartily and sincerely.  
There be two especial things that hinder peace: pride and covetousness, 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 yield, as Abraham did, though he were better than us every kind of way.  
The second is Covetousness. We are so much wedded to the world, the valour of an half penny will make us to contend. Why rather suffer ye not wrong? If every man were content to put up a little wrong, what peace would there be in the Town? how should it flourish, to the credit of the Gospel, and comfort of us all?  
The second virtue is holiness. It might be objected: if we follow peace with all men, than we must bid holiness adieu. For some will not be at peace with us, if we be holy. ay, but if peace cannot be joined with holiness, away with it: do not so follow peace, as that ye should let holiness go. Above all things, lay hold on holiness.  
Apoc. 1.7. They shall see him when he comes to judgement: but they shall not see him in his kingdom. 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 holiness none shall see him. By nature we are all unholy, coming of unholy parents: borne and conceived in sin: but we must be holy before we can go to Heaven. 1 Cor. 6.9. Be ye holy as I am holy. The kingdom of heaven is called the holy jerusalem. No unclean or unholy thing can enter into it. The Angels for their unholiness were cast out of Heaven: and shall we think that GOD will take unholy men into heaven?  
A great number scoff at holiness: O, yonder goes an holy man. Indeed if he be a whited Tomb and a painted Sepulchre; whose holiness for the most part consisteth in the laying open the unholiness 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 eternal comfort. Perfectly holy we cannot be in this world: there will always be some dross cleaving to the best golden Candlestick: but let us be sincerely holy: and we shall triumph with Christ for ever.   

VERSE 15.  
THese two are particularly unfolded: 1. Peace, than holiness, Verse 16. For the preservation of peace, they must take heed there be no Apostats nor backsliders among them. Apostasy from true religion will break the bond of Christian peace.  
1 A Caveat for the performing of it. 2. A means for the fulfilling of it. Watching one over another: playing the Bishops and Overseers one of another, Not 1 Pet. 4.15. busybodies in other men's matters.  
Not only that yourselves fall not away; but as much as lieth in you, that there be not one Apostata in the whole Church. It is a metaphor from Travellours that lag behind. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Gospel, which he of his grace and goodness offereth to us, 2 Cor. 6.1. Let none revolt from the truth of the Gospel, but Continue in the grace of GOD.  
As a remedy for the effecting of it, let no root of bitterness, etc. Deut. 29.18. Any bitter root of Heresy, of false and erroneous Doctrine (as appeareth in Deut.) Besides that, any bitter roots of malice and envy, pride and ambition, covetousness, etc. All these will breed strifes and quarrels among you: therefore let them not spring up; beat them down so soon as they arise.  
He persuades them to keep 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 means many shall be defiled: for whose perdition you must answer. One scabbed Sheep infects an whole flock. 2 Tim. 2.17. 1 Cor. 5.6. judas having fallen away from Christ, came howling to the Pharisees, and said, I have sinned in betraying innocent blood. What is that to us, say they, look thou to that. So though some round about us fall from the Gospel, to Popery, Atheism, Brownisme, it never toucheth us, we are ready to say, What is that to us, am I my brother's keeper? I verily, according to our place and ability.  
Let every one of us in that place wherein God hath set us, take heed, that no man fall away from the grace of God. Let us all as much as lies in us, keep them from falling: especially, let Pastors look to their sheep, and Householders to them of their own houses.  
If a fair and beautiful Apple fall from thy Tree, thou art somewhat grieved at it: and shall it not grieve us to see Trees fall out of God's Orchard?  
Sin, 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 weep bitterly.  
1 It is bitter in the conscience: when we come to a feeling of it, than our hearts smite us for it, as david's did: than it sets us on the rack.  
2 It is bitter in God's judgements in this life. Adultery is bitter when the pox comes, and other loathsome diseases.  
3 It is bitter in the life to come, if not repent, when tormented in the lake burning with fire and brimstone. Therefore let it be detested by us all. Let a man offer us wormwood: so soon as we taste of it, we will spit it out of our mouths. Sin is more bitter than wormwood: therefore away with it. Let us give no entertainment to it.  
It is a point of wisdom, Obstare principiis, & venienti occurrere morbo. We must nip sin in the head at the beginning. Though we cannot keep it from being, yet let us keep it from springing up: so soon as weeds grow in the Garden, a good Gardener plucks them up: so soon as diseases begin to grow on us, we send to the Physician. So soon as there is an hole in the house, we mend it; even so, let us suffer no root of bitterness, in the Spring, Summer, Autumn, Winter, to spring up among us; let us cut it down immediately. Let not Popery spring up, Atheism, Epicureisme, any Sect or Schism among us: so soon as they put out their heads, let us chop them off: but such is our careless negligence and security; we suffer sin to grow so far, as that the weeds are higher than the corn among us. This will be required at our hands.  
A wonder it is to see, how the branches of sin will spread themselves: 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 lump: One scabbed Sheep:— If there be one Sectary, it will make many Sectaries: one Drunkard, many Drunkards. Therefore let us prevent it betimes. We are loath that one man that hath the plague should come into the Town, left it run over the whole Town. 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 souls of those many that through our negligence are defiled with it, shall be required at our hands. Therefore let us look to it.   

VERSE. 16.  
THE other branch which is holiness, is set forth by the contrary.  
Holiness is in the body, or in the mind: one for the second Table; another for the first. For the former: let there be no fornicator; but possess your Vessels in holiness and honour, Eph. 5.3. We must not suffer others to be fornicators. Prophanus; procul à phano; one that is far from the Temple and Seat of GOD: that cares not for God, for religion, for the things promised by GOD. He prefers the trash of this world before the kingdom of heaven.  
S. Chrys. expounds it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the threshold of an house: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, over the threshold of whose soul any bad thing may enter.  
He doth illustrate it by one example, which may be instar omnium; whom he brings on the stage as a Glass, for all to look in.  
In whom consider, 1. His profane fact. 2. The punishment of it, Vers. 17. He made sale of it, alienated it from himself.  
1 What he sold. 2. For what he sold it.  
The birthright was a spiritual thing: therefore jacob committed simony 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 injusto possessore redemit, says Aquinas.  
Birthrights, with all the appurtenances belonging to it, which were many and excellent. It is called birthrights, because it had many rights and privileges as appurtenances.  
1 It carried with it honour and dignity, Genesis 49.3. 2 Chronicles 21.3.  
2 A double portion was tied to it, Deut. 21.7.  
3 The firstborn were consecrated to the LORD: they were his.  
4 Which was the principal, 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. Unto the birthright was annexed the kingdom of heaven.  
Yet profane Esau sold it away, Gen. 25.32.  
For what? What had he for it? Not a peck of gold, or a bushel of silver: but a mess of pottage.  
For one morsel of meat. If he had had many dainty dishes for it, it had been somewhat. For one dish, and that a base one too, he sold that which was better worth than all the meat in the world beside.  
A profane person is a belly-god: he loves his belly above his soul: 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, 
Acts 15.29.  or no sin at all. In somuch as the Apostles in the Convocation held at jerusalem, were fain 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 Kingdom of Heaven: Whoremongers GOD will judge: not Adulterers alone, but any kind of Whoremongers. It is a sweet sin: but GOD hath provided sour sauce for it: therefore let it be avoided by us all.  
1 It is peccatum maximè inexcusabile. A Thief may say, I had nothing to live upon, I was constrained to steal. A Fornicator cannot say; lust was great in me, I must needs have a whore for avoiding 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 Prodigal Son. Bona naturae, it consumes the body. Fornicatio quasi formae necatio. Bona gratiae, Host 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, read Scriptures, hear Sermons, to the profit and comfort of his soul: it doth also take away from us the Kingdom of Heaven, 1 Corinth. 6.9. Wherefore let it be avoided by us all.  
If we will have no fornicators among us, let there be no drunkards among us: for drunkenness will pull on fornication. Seldom shall ye have a common drunkard, but he is a common fornicator too. If we will expel fornication out of the Town, let us expel drunkenness out of the Town. This is one effect of drinking wine: then the eyes look on strange women, Prov. 23.33. it is a dangerous sin. David the holiest man, Solomon the wisest, Samson the strongest 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 be no Traitor among you, as judas: no gross and open Idolater, as jeroboam, that made Israel to sin: no Strumpet, as jesabel, whose adulteries were in great number: no worldling is Demas: no drunkard, as Falcidius, qui superavit totam Asiam bibendo. If their names be registered to posterity, it is with a perpetual blot of infamy.  
His profaneness doth appear by a Sale that he made. The Gardarens were profane persons, 
Luke 8.37. Luc. 16.14.  which had rather forgo Christ then their Hogs. The Pharisees were profane persons, that laughed at Christ when he preached against covetousness. That judge was a profane person, that neither feared GOD, nor reverenced man. Those Philosophers that mocked at the resurrection: and those Epicures were profane persons, that said, Let us eat and drink, to morrow we shall dye. They that sit quaffing and swilling in Taverns and Alehouses in Sermon time: they know there is a Sermon in the Church, yet wittingly and willingly they continue in the Alehouse still. What are these but profane persons? For a little drink, they lose the sincere milk of the Word, whereby they might grow to everlasting life. All covetous Misers, that are glued to their wealth, that had rather lose the Kingdom of Heaven, than their riches, are profane persons; the pottage of this world is sweeter to them than the joys of Heaven. Let me 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! far unlike Moses, 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 we may win CHRIST. Let there be no such profane persons among us: where the sound of the Word ringeth daily in our ears, let us have holy and heavenly minds.  
Yet are there not profane persons among us, that count all preaching prating, that no credit is to be given to the Scripture, full of contradictions, shall we believe them? They have gotten such a savour in drinking, and whoring, that the very Scriptures seem bitter to them.   

VERSE 17.  
THE second thing considerable in Esau, is the punishment of his fact.  
Where, 1. A desire to have it again. 2. A denial of it. He would have had it again, but could not: his repentance was too late.  
Ratified by their own testimony: for ye know how that afterward, being exercised in the Scriptures.  
The blessing: which depended on the birthright. Then he would have had it with all his heart, but could not get it: he begged it earnestly at his Father's hand, but could not get it.  
Shall a man seek repentance and not find it? At what time soever a sinner repenteth of his sins from the bottom of his heart, etc.  
Esau sought not repentance: but was grieved for the punishment, not for the sin: he grieved, non quia vendiderat; sedquia perdiderat primogenita, as one speaketh.  
Nevertheless this is not referred to Esau his repentance, but to Isaac. His Father Isaac would by no means repent of that which he had done, jacob he had blessed, and he should be blessed. Esau could not move him to reverse the blessing, do what he could.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: he sought it earnestly with tears; 
Gen. 27.34.  with howling and crying too. There is no necessity in the Greek to supply the word [blessing.]  
The pronoun may be referred to the word [repentance] immediately going before: he found no place of repentance; that is, of his father's repentance, though he sought it with tears. All his crying would not make his father repent. jacob had the blessing, and he should enjoy it. Esau had a kind of blessing too, concerning temporal things, but not like that of Jacob's.  
For ye know: I speak to such as are acquainted with the word of God. The Sadduces did err, 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 speaks of any History in the Bible, he may speak as to men of knowledge. But now a days, a number even in the Country are better Lawyers, than Divines, more skill in the Statutes and Laws to wrangle with their neighbours, than in the Law of God.  
This is the foolish nature of man. There be many rich and excellent 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 God's house, he was not so much inflamed with the love of it: but in exile he longed after it; then the Sparrows and Swallows, that build their nests by GOD's Altar, were in better case than he. 
Psal. 84.3.  When the prodigal Son was at home in his father's house, where he had abundance of all things, he set light by it; but when he was keeping Swine, ready to starve for hunger, than he would be as one of his father's hired servants; his father's Table could not content him before, now he would be glad to sit at the servants Table. While Esau had the birthright and the blessing too, he regarded it not: now he howls 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 prosperity, there is no leading into captivity, nor complaining in our streets: we may come to Church without any fear of the enemy: sickness doth not keep us at home, as it doth many. Yet these benefits are now scarce 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 only wish, but howl and cry for them, and not get them. Let us use with all thankfulness the gracious mercies of GOD, while we have them, lest afterwards we seek for them, when it is too late. While we have the light, let us walk worthy of the light: while ye have the word, make much of the word: while ye have health, use your health to God's glory, and the salvation of your souls.  
3 Esau found no place to repentance: All that he could do 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. jacob had laid his right-hand on the head of Ephraim. joseph would have removed it: but he could not. Isaac had blessed jacob, he would not reverse the blessing. Pilat had written, The King of the jews, 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 evil thing, for that is stubbornness and wilfulness: but in a good thing let us persevere to the end: in that let us be rocks, not reeds or weathercocks. As jesus Christ yesterday 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 effecting of it? he used as strong arguments as he could. Tears are forcible, and oftentimes move flinty hearts. When Pharaohs Daughter saw Moses cry, she pitied him. Esau cries for the blessing, yet God will not move Isaac to give it him. This is strange. Seek and ye shall find: Esau sought, and that with tears too; yet he found not.  
All tears are not acceptable to GOD: there be lachrymae compunctionis, such as Mary magdalen's were, being pricked with sorrow for sin; she wept abundantly, and watered CHRIST's feet with her tears. These be good tears, which the Angels in Heaven rejoice at.  
There be lachrymae compassionis; such as Christ's were, when he wept over jerusalem. There are lachrymae devotionis: such as the jews tears were, that wept because the second Temple was not so glorious as the first, Esra 3.12. There are lachrymae desperationis: such are the tears of the damned in hell.  
There be lachrymae simulationis: as jer 41.6. Such are Crocodiles tears, and as they say, some women's tears, that have them at command.  
There are lachrymae rancoris & indignationis: such were the tears of Esau; he wept more upon stomach, being vexed in his mind, that he should be thus defrauded by his brother, than for any grief for sin: more for the loss, than the fault. It seems he never wept because he had displeased God in selling away his birthright, but because he saw into what misery he had plunged himself. Therefore God regarded not his tears, neither would he have Isaac to be moved with them. Otherwise, if they be holy and religious tears, flowing from the Fountain of a true sorrowful heart for sin, God esteemeth highly of them: he puts them into his bottle, and of his mercy will reward them in the life to come. Therefore let us weep bitterly for our sins in this life, that GOD may assume us into that place where all tears 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 Gospel, above them that lived in the time of the Law.  
If God have dealt more kindly and mercifully with us, than he did with them; then our holiness must exceed theirs: but God hath dealt more kindly and mercifully with us than he did with them: Ergo, we must be more holy than they were.  
The comparison is, 1. Propounded, to Verse 25. Then applied.  
It hath two members.  

1. A narration of their condition in the time of the Law.  
2. Of ours, in the time of the Gospel.   
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 material mount, that might be touched with the hands and fingers of men; ours is spiritual and immaterial. In respect of God's charge, 
Exod. 19.22.  it might not be touched; but in itself it was touchable: so is not ours.  
2. By the accidents that fell out in the place. 
Exod. 19.18.   
That burned with fire: which strikes a terror into the beholders. Nothing more terrible than fire: it makes men afraid to look upon it.  
Blackness: which are uncomfortable: therefore hell is resembled to outer darkness.  
And tempest: that came with a force and power: it may be it did bear down trees before it: the Law as a Schoolmaster, 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 attention. The Trumpet that soundeth to a battle is terrible, 
Exod. 19.16.19.  so shall the Trumpet be at the day of judgement. And by God's immediate voice speaking to them, which the people could not endure, 
Exod. 20.19.  but requested that God would not speak to them any more.   

VERSE 20.  
A Reason is rendered from their inability: for they could not endure— Here we may behold the necessity of the word preached by men like to ourselves. We are not able to bear Gods own voice. Therefore in mercy he speaks to us by his Ambassadors. He spoke 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 we are (as Saint james speaks of Elias) yet their voice is God's voice: he that heareth them, heareth Christ. Therefore let us not despise them, because they be men; but honour them, as the men of God: receive them as Angels from heaven, yea as Christ himself.  
Preachers were appointed in regard of our weakness: therefore let us praise God for them, and hear them with all reverence.  
This fearful spectacle is amplified. 1. By the strictness of the charge. If a beast: beasts graze here and there in the valleys and Mountains too: they be unreasonable creatures, and understood not the charge given by God.  
Yet if a beast touched the Mountain, etc. So severe was the delivery of the Law.   

VERSE 21.  
2. BY the affection of Moses, who was a principal man among them, by whose hand the Law was delivered, yet he feared, and quaked: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ment; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corpore.  
I exceedingly fear and quake: These words are not expressed in the Old Testament, yet we are to believe them: as the names of the sorcerers jannes' and jambres supplied by Saint Paul.  
Nevertheless they may be collected out of Exodus. Moses, said, I fear 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 Almighty: he divided the Red Sea and brought the people over. God talked familiarly with him, as one friend useth to do with another: when he was dead, God vouchsafed to bury him himself, yet Moses shook like an Aspenleafe. He was not only afraid, but he trembled too.  
Such is the Majesty of God: that it makes the holiest men in the world to quake because of sin in them. When God spoke to Adam after the fall, he was afraid, and hid himself among the trees. Manoah cried out, we have seen God, therefore we shall dye. Moses at the delivery 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 do when they see it? they shall cry out with them in the apocalypse, the great day of his wrath is come, etc. If Moses quake, how shall Ahab quake? if St. Peter, how shall judas? Let us labour before hand to be reconciled to GOD by JESUS CHRIST, that we may stand without trembling before the Son of man.  
Ye see their condition in the time of the Law: there was blackness and darkness, all things were then obscure. We have the clear light and bright Sun shine of the Gospel. All things were terrible to them: all things are comfortable to us. God the Father speaks to us sweetly from heaven, this is my beloved Son, hear him. They could not abide the voice of God, it sounded with such terror in heir ears. GOD the Son speaketh amiably to us, come to me all ye that labour, and are heavy laden, and I will give you rest: therefore f much holiness were required of them, how much more of us? At the delivery of the Law, they were to sanctify 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 we to be, with whom GOD deals so lovingly in the time of the Gospel?  
If a servant that hath a sour Master, that looks fiercely on him, and speaks angrily, must obey: how much more obedient aught he to be that hath a kind and loving Master, that looks on him always with a cheerful countenance, and speaks friendly to him? God in the time of the Law was terrible master: he is most kind to us now in Christ jesus. Therefore let us serve him with all cheerfulness.  
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 Gospel.  
What Saint Basil speaks of the Scripture in general, may be avouched of this in special, Hexam. Hom. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

VERSE 22.  
THe estate of the Church in the time of the Gospel 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 Mountain, the other a City.    
Every word is to be observed. We must not pretermit the adversative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but. Ye have heard how it was with them: they were in a pitiful case, nothing but fear and terror, it is otherwise with you; the case, is altered with you. You are in a more blessed condition: illi procul stabant, they stood afar of, they might not touch the bottom of the Mount: if a beast touched it, he died for it. Vos prope est is, you are come near.  
Not to Mount Sinai, full of smoke, blackness, darkness and tempest: but to Mount Zion, a sweet and amiable Mount.  
Zion, speculatio dei, as Gregory doth interpret it. Moral. l. 33. c. 1. GOD is to be seen by manifest tokens in the Church, & contemplatio Dei nos fortes reddit. The contemplation of God in Christ jesus infuseth courage into us all: it makes us more strong and valiant. Thus God hath been more gracious to you, if ye can make a good use of it.  
The Church is resembled to a Mountain not to a valley.  
1. Propter altitudinem, for the height of it: a Mountain is higher than the ordinary earth: the Church is high, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, above, Gal. 4.26. and they that be of the Church must carry high and regal minds: they must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 10. not Crows that hover below on the earth; but Eagles that Mount up into heaven. Whereupon Saint Hierome Epist. 17. hath a witty observation of the blessed Virgin Mary.  
When she saw her womb 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 bear Christ in the womb of our souls by faith, we must leave earth, and mount up in our affections into heaven: we must seek the things that be above, where Christ sitteth at the right hand of God.  
2. The Church is compared to a Mountain, propter securitatem: for the security of it. A City seated on an high Mountain, furnished with munition and victuals within itself, strongly fenced against blustering winds and stormy tempests, cannot easily be overcome: no more can the Church: the gates of hell may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: valere, avail for a time; but they cannot praevalere.  

Matth. 16.18.  3. Propter ascendendi difficultatem, for the difficulty of ascending to it. A man may not go up an high hill, but it must cost him pains, sweat and labour: so it is a laborious thing to get to heaven. Labour for the meat that endureth to life everlasting: 
joh. 6.27. Luk. 13.24.  strive to enter in at the straight gate: if by any means, says S. Paul, 
Phil. 3.11.  I may attain to the resurrection of the just.  
4 Propter immobilitatem, for the immobility of it: mons à movendo, by Antiphrasis, quia minimè movet. The Church is as Mount Zion 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 joys of heaven, he was so ravished with it, that he cried out, Master it is good for us to be here, let us here make our Tabernacles. That was unadvisedly said of him. But let us all be earnest suitors to GOD Almighty, that we may make our Tabernacles in Mount Zion for ever and ever.  
The second place unto which we are come, in the time of the Gospel is a City. The Church in the time of the Law was in the wilderness: now it is a City, and that a most worthy and famous City. Where is to be considered, 1. Cujus sit civitas, whose City it is. 2. Quae, qualisue sit, what City it is. It is the City not of a Man, but of God. Rome was Romulus' City. Philippi was Philip's City. Alexandria was Alexander's City. Constantinople was Constantin's City: but this is GOD's City. Not the City of a dead and forged God, of jupiter, Apollo, Mars, Mercury, but the City of the living God. Therefore as he never dies, but lives for ever: so that City shall abide for ever.  
And if ye will needs know what City it is, not to hold you in suspense, it is jerusalem: Visio pacis, the vision of peace. Here is all peace, no war in this City. Not earthly jerusalem, which was a renowned City in her time: but Heavenly jerusalem, the Mother of us all.  
Theodosius the Emperor was wont to say, 
Theod. l 5. c. 1●  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 Heaven is worthy the name of a City. These Cities may be overturned by earthquakes. Simeon a little before the earthquake in Phoenicia, whipped the pillars in the marketplace, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: stand, ye must dance shortly. 
evag. l. 4. c. 34  They may be overflown by inundations of waters, as Rome was by the River Tiber: insomuch as they were fain to row with boats in the streets, 
Plat. in vit. Nichol. prim.  many Churches and houses were overthrown: 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 go 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 remain till the day of judgement, than the world with all the magnificent buildings shall be burnt with fire. If a Man were sure the City would fall the next year, who would build in it? The world may fall this year for aught we know: therefore let us not fix our solace, nor repose out confidence in these transitory Cities: let us look up with the eye of faith to this permanent and abiding City, whose maker and builder is God: where we shall have joys, that eye hath not seen, ear heard, nor yet can enter into the heart of man.  
But are we come to it already? Not by many a mile. Saint john came to it by a vision, Apoc. 21. S. Peter, S. james, & S. john, came to a glimmering of it, by the sight of Christ's transfiguration in the Mount: but how are we come to it?  
Credendo venisti, sed nondum pervenisti; adhuc in via sumus: venimus, sed nondum pervenimus. Aug. de verb. Apost. Serm. 12.  
We have this City already. 1. Per virtutem promissionis: godliness hath the promises of this life, and that which is to come. He hath promised it, that cannot lie, nor deny himself. In him there is no shadow of turning.  
2 Per Dei donationem, Luc. 12.32. It is your Father's pleasure to give you the Kingdom.  
3 Per ejus haereditarium, it is an inheritance.  
4 Per fidei apprehensionem, john 3. ult. Faith is the evidence of things not seen. Abraham saw the day of Christ by faith: so do we the heavenly jerusalem.  
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 & possessionem. One Busices a Noble Man of Persia seeing one Ananias an old man go trembling to death, said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: shut thine eyes a while, be bold, and thou shalt see the light of God. Soz. l. 2. c. 11. Through many tribulations we must enter into the kingdom of God; by sickness, poverty, malevolent tongues; by death: yet we shall have it. The light affliction which is but for a moment, procureth an eternal weight of glory. So let us shut up the carnal eyes of our body, let us have the eyes of faith open: undoubtedly we shall one day enjoy the glorious light of this heavenly jerusalem.  
Now let us proceed to the persons to whom we are come: they are in number five. The first are the guardians of the Church: the second is the Church itself: the third is the Founder and preserver of the Church: the fourth is certain special 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 Soldiers that keep the City. 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 Angel is a Messenger. Ye are come to innumerable messengers, sent from God, ministering spirits for the salvation of elect men. In whom these points are briefly to be discussed.  
1 Their Number▪ 2. Their Order. 3. Their Wisdom. 4. Their Power. 5. Their Office. 6. Whether every one of Gods elect have a particular Angel, or not?  
1. For their number. We need spend no time about that, because it is here said, that they be innumerable: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to Myriad of Angels. One Myriad is ten thousand thousands: to many 10000s. of Angels. Thousands ministered to him, and ten thousand thousands stood before him, Dan. 7.10. Such a multitude of them, 
Aug. Contr. Max. Arr. l. 1.  that our Saviour compares all mankind to one sheep in comparison of them, Luk. 15.4.  
They are innumerable to us, not to GOD. There be many things that we cannot number, but GOD can. We cannot number our sins, the hairs of our heads, the sand of the Sea shore, the Stars in the firmament; but God can. So we cannot number the Angels: but God can. The set number is not defined in the Scripture, only it is said to be a great company of them, for the comfort and strengthening of us all.  
2. Touching their order. Where some curious brains put all out of order. Nicephorus reports many strange things of Dionysius Areopagita. 
Lib. 2. cap. 20.   
1. That Saint Paul baptised him with his own hands: 
1 Cor. 1.16  yet it is more than Saint Paul himself 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, among the which was the hierarchy of the Angels, which he afterwards committed to writing. 
De prescript. adv. haeret.  Nevertheless Tertullian arms us against such fantastical conceits: if any says he, 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 another was taken up into Paradise, to whom it was lawful to utter that, which St. Paul might not: neither of them both can be, because they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ineffable words. Therefore no credit is to be given to them. 
2 Cor. 12.4.   
Yet for all that, Peter Lombard, the master of the sentences, 
Lib. 2. dist. 9  whom all the School men follow, building principally on the authority of Dionysius Areopagita takes on him to determine, that there be nine orders of Angels: and those nine are divided into three ternaries, for the signification of the Trinity.  
The superior is Seraphim, Cherubin, and Thrones: the middle is Dominations, Principalities and Powers: the inferior, Virtues, Arch-Angels, and Angels.  
A strange thing, that Arch-Angels should be set so low. An Archbishop is above all the Bishops in his province: and one would think an Archangel should be above all Angels.  
Saint Augustine is of a more modest spirit: quomodo se habeat beatissima illa ac superna civitas? 
Enchyr. ad Laurent. c. 58.  how it is in that blessed and supreme city, whether there be any difference of Angels, they being all called by the general name of Angels, whether there be Arch-Angels or not, and how these four words differ, & quid inter se distent 4 Illa vocabula, whether they be thrones, dominations, Principalities or powers. Dicant qui possunt, si tamen possunt probare quod dicant: let them speak that can speak, yet so as they prove that which they speak. Ego me istaec ignorare confiteor, I confess I am ignorant of these things. 
1 Cor. 4 6..  Let the like humility be imitated of us all. Let no man presume to understand above that which is written. 
jud. 9  The Scripture makes mention of Arch-Angels. Michael the Archangel disputed with the Devil about the body of Moses. An Archangel shall sound a Trumpet at the last day, 1 Thes. 4.16. Some interpret it of a created Angel, that hath the title and office of an Archangel only for a time, for the accomplishment of some weighty and extraordinary work: no perpetual superiority above the rest. Cornelius à lapide says, it is Gabriel: who as he did foretell CHRIST 's first coming to the Virgin; so he shall publish his second coming to the world. Saint Ambrose and Aquinas are of that opinion.  
Yet that Archangel rather is CHRIST, who is termed Michael, our Prince, Daniel 10. ult. The name is suitable to him, and to no other. Michael. Who is like to God Almighty? none so like him as his Son, the engraven form and character of the Father.  
3. For their wisdom and knowledge, it is admirable. The devils know much, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: much more do the good Angels: 
De Genesi ad lit.  they have matutinam & vespertinam scientiam, as Augustine speaks, their morning and evening knowledge: their morning knowledge they have by creation and a continual contemplation of GOD; their evening knowledge they have, by observation from the creatures, 
Eph. 3.10.  and a diligent inspection into the Church. They be no fools: they be wise guides that have the custody of us.  
4. For their power, it is wonderful, surpassing the power of evil Angels: for it is very probable, that as the rest of their gifts, so their power is weakened since their fall.  

Hebr. 1. ult.  5. For their office: it is to serve God and the Lamb's wife the Church: they perform many fruitful offices to us. As Soldiers, they pitch their Tents about us, defending us from the devil and his Angels, Isai. 5. I have hedged in my Vineyard, that is, Custodia Angelorum. Gainas sent a great multitude in the night to burn the Emperor's Palace at Constantinople: 
Socr. l. 6. c. 6.  a multitude of Angels met them in the form of armed men, of a great stature; they supposing them to be magnum & strenuum exercitum, ran away. As nurses, they hold us in their arms, Psalm. 91.12. that we dash not our foot against a stone. Some interpret it to be Christ, the stone of offence: but it is to be extended to all dangers whatsoever. They comfort us in our griefs, sorrows, and calamities, though we be not able to discern it. An Angel 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 Angel in the similitude of a man stood by him with a napkin in his hand, that wiped the drops of sweat that trickled down his body: insomuch as it seemed to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a pleasure rather than a conflict; as he himself after reported to Ruffinus. 
Socr. l. 3. c. 19  They observe our doings and behaviour, 1 Cor. 11.10. they grieve if we do ill, and rejoice in our well-doing. Luc. 15.10. They make us rhetorical, nitor eloquii per bonos Angelos ministratur, 
Bern.  the glory & brightness of eloquence is conveyed unto us by the good Angels. They keep us carefully while we be alive; and at our dying-day, they take our souls and carry them up into Abrahams-bosome, as they did the soul of Lazarus: and Greg. in his Dialogues, names many holy men, whose souls were seen after a visible manner to be carried by the Angels into heaven. The Angels sung at the funeral of the Virgin Mary. Nicephor. lib. 15. cap. 14. They be apparitores Dei, as Lactant. calleth them, God's Apparitors: for Mat. 24.31. They gather the elect together from the winds, and bring them to God at the last day.  
I but you bring us into a fool's Paradise. We see none of these things performed by the Angels. What then? we must walk by faith, not by sight. Thou seest not GOD, yet thou believest there is a God; thou seest not thine own soul: yet believest thou hast a soul. So though we see not the Angel's ministering to us, yet let us believe it. It is divinely and elegantly set forth by Bernard. Quid si non videmus obsequium, cum 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 feel 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 father's house, that thou hast brought me hitherto? What are we miserable sinners, wormsmeat, dust, and ashes, that the high and holy Angels should wait on us? This is God's unspeakable goodness; his Name be blessed and magnified for it.  
The last question remaineth: whether every one of GOD's elect have a particular Angel or not. The greatest part of the Fathers affirm, that we have. Among the Greek, Basil, 
Pet. Lomb. l. 2. dist. 11.  Naz. Theod. Chrys. Theoph. Among the Latin, Origen, Jerome, Aug. Greg. Yet there is some discrepance between them. Greg. says that we have two: a good one ad nostri custodiam, for our preservation; an evil one, ad nostri exercitium, for the exercising of us. Yet the greater sort contend but for one: and there is a controversy about that one, whether he be assigned to us à nativitate, or à baptismo; 
Tom. 2 in Mat. tr. 5. p. 66  from our birth, or from our baptism. Origen disputes it in utramque partem. Zanchius a late Divine, thinks that both may well be conjoined 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 Angel appointed to him from his cradle to his grave. The principal places whereon they build are these.  
1. Gen. 48.16. The Angel which hath delivered me from all evil, bless the children. In the Hebrew it is not [Maloac] but, ham maloac.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ille Angelus, that Angel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christ jesus the Prince of Angels, which oftentimes appeared to jacob and delivered him, and especially at Bethel; insomuch as he styles himself, The God of Bethel, Gen. 31.11.13. This Angel is expressly called GOD, Vers. 15. The God that hath fed me all my life long to this day, bless thee: he that fed him, says Chrys. and he that delivered him, is all one.  
2. Mat. 18.10. Cajetan the Cardinal hath a remarkable annotation on that place: bene nota, note it well. Non dixit, singuli Angeli eorum, sed Angeli eorum: not their particular Angels, but their Angels: neque enim ex hoc textu colligi potest singulos credentes singulos habere Angelos: it cannot be collected out of this Text, that every believer hath a particular Angel: for Christ useth the plural number, their Angels, not the singular; every one's Angel. Take heed ye despise not one of these little ones, for I say to you, that in heaven their Angels do always behold the face of my Father which is in heaven.  
There seems to be a greater validity in the third place, Acts 12.15. When S. Peter stood knocking at the door, the maid perceiving 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 Angel. Peradventure they might understand it of a created Angel, 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 prison, to deliver him, Vers. 11.  
Yet for all that, it can hardly sink into my head, that they should be so fond as to imagine that an Angel would stand knocking at the door. Therefore it might be translated, a Messenger: as Luk. 7.24. When the messengers of john were departed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 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 special Angel, me thinks that should have carried his soul to heaven: yet not one, but many Angels did it. Nevertheless for mine own part, I will not be contentious. I see no inconvenience in Zanchies' opinion, but much comfort rather, if it had pregnant proof out of the written word: but let us sapere ad sobrietatem, be wise to sobriety. Calvin himself in his instit. leaves it doubtful. Let it be sufficient for us, that we are come to an innumerable company of Angels, that have the charge and protection of us by the appointment of God Almighty. Shall such a man as I flee, said Nehemiah? Shall we fear, that have God and his Angels to protect us? 
Neh. 6.11.  There be a great company of devils: but these holy Angels, and Christ our Captain will defend us from them all.   

VERSE 23.  
THE next person to whom we are come, is the Church itself. Where three points are offered to us. 1. Vniversalitas, the Universality of it. 2. Dignitas, the Dignity of it. 3. Stabilitas, the Stability of it.  
For the Universality: we are come to the general assembly: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, omnes congrego: when as an whole Nation is gathered together, as it was in Greece at the games of Olympus, and other solemnities. In honour whereof, Isocrates wrote his panegyrical Oration. The Archdeacon's Visitation is called a general, but it might better be termed a special. This is a right general assembly.  
The Church is Catholic and Universal: which Saint Augustine very wittily deduces out of the name of Adam, 
In Evang. joh. tract. 9 p. 87.  of whom came all Nations. In the Greek, it hath four letters, which point out the four parts of the world. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Many shall come from the East, and West, North and South: and eat bread with Abraham, Isaac, and jacob in the Kingdom of Heaven. Jerome de 42. mansionibus man's. 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 judea: which was in length scarce an 160. miles. Hier. Dardano. We are come to the general assembly. i. to the whole number of the elect in general. Ribera restrains this to Angels. The vulgar translation joins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the former clause, to the assembly of innumerable Angels. The Greek Copies are repugnant to it.  
This is a most excellent assembly.  
1. These are particular assemblies. At an assizes all the County doth not meet: at a Parliament, there is the representative body of the Realm, not the positive; never do all nations meet together: here shall be the elect in all Nations. joel 3.2. Matt. 25.32.  
2. These assemblies are only of them that be now alive, and present in the world: this shall be of all gods chosen, that have been from the beginning of the world, and shall be to the end of it.  
3. These are mixed assemblies, of good and bad: among eight there was a Cham: among twelve there was a judas: among seven there was a Nicolas: there shall be none but good.  
4. In these assemblies there be jars and contentions. Act. 23. The one part was Pharisees, the other Sadduces. At Ephesus there was a great hurlie burlie, the town Clerke had much a do to pacify them: there shall be all peace and quietness.  
5. These assemblies are broken up, 
jos. antiq. l. 14. c. 27.  and the place may be overthrown, as the banqueting chamber was, wherein Herod feasted his Nobles: yet without the hurt of any. But the house fell on jobs children, and crushed them to pieces. This assembly shall continue for ever and ever, and the place too. Let us all pray to GOD, that none of us all be exempted from this general assembly, but that we may be annexed to it.  
The second point is the dignity 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 received 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 kind of excellency was the first borne: he was the only Primogenitus, because he did primò aperire Virgineum uterum; so did no other. Epiph. contr. haer. l. 3. tom. 2.  
He 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 he. p. 342. init.  
We also by him, and through him are the first borne, elder brothers.  
Many were the dignities of the first borne.  
1. He had the antecedencie. He that first opened the womb, and came first into the university of the world, was signior to them all.  
2. He was his Father's strength, Gen. 49.3.  
3. Naturally he was best beloved. Isaak would not divert the streams of his love from Esau.  
4. He was most precious, Mich. 6.7.  
5. He had a double portion of goods, and the inheritance was wholly his.  
6. He was the Lords, Exod. 13.1. Consecrated to God.  
Tradunt Hebraei primogenitos functos officio Sacerdotum, & habuisse vestimentum Sacerdotale: quo induti victimas offerebant, antequam Aaron in Sacerdotium eligeretur. Hier. trad. Hebr. in Genesin. So must we in special manner be consecrated to the Lord, and as so many Nazarites, serve him in holiness and righteousness all the days of our life. Israel is my first borne, though all the world be mine. All the world is Gods, yet we are his first borne. What an honour is this? A noble man hath many sons: the younger may go a begging, the elder hath all the land. Among us there is never a younger brother: all elder brethren, and shall all have the inheritance of the Kingdom of Heaven. Let us be thankful to GOD for it. Israel was his: even so we, being Gods first borne are his, not our own: we are bought with a price, and must glorify God in our spirits and bodies, which are his.  
The third point is the Stability of the Church: which are written in Heaven. Not mentioned with the tongue, which soon vanishes; but written: Littera scripta manet: he hath written us on the palms of his hands, we are ever in his sight. GOD needs no pen, paper, writing tables, for help of memory: but this is spoken for our capacity. The Senators of Rome were called Patres Conscripti, because a Register was taken of their names. A Captain sets down the names of his soldiers in a book. So GOD Almighty to show what account he makes of us, hath our names written. Where? not in water, not in loose papers, not in the earth, where peradventure they may be blotted out; but in heaven, whither none of our enemies can have access to race out our names.  
In what Book are our names written? not of death, but of life. Whose? the lambs book of life. We are not in the hands of an Angel; but of CHRIST himself. To what end? A King takes the name of one of his own subjects, to prefer him, to make him a Lord, &c God takes our names, to prefer us to a Kingdom.  
How shall we know whether our names be written in heaven?  
A posteriori, not à priori. 2 Tim. 2.19. First the Elect know Christ, joh. 17.3. 2. They believe in Christ, Gal. 3.26. They are plentiful in the fruits of righteousness by jesus Christ: they add virtue to Faith. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Chrys. termeth it, 1 Cor. hom. 3. to conclude by works. I have works, 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 custodieris, quam certus es de perditione, si ea contempseris. 
Aug. in ps. 94.   
Ob. 1. Works may be hypocritical, 2. uncertain, 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 works may assure us of God's love, and of the Kingdom of Heaven too, issuing from the root of unfeigned Faith. Therefore unfaithful doubting is excluded. Let us make our calling and election sure by good works; then an entrance shall be ministered unto us abundantly into the everlasting Kingdom of our Lord and Saviour JESUS CHRIST, Psal. 37.24.  
Yet we must not dormire in utramque aurem. I care not how I live, I shall be saved. There may be a Christian assurance: but no unchristian security: nusquam securitas, says 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 judas, in schola Salvatoris. Let us never be high minded, but fear, with a reverend fear all the days of our lives. I fear all my ways, said that holy man. If you abuse this comfortable doctrine, setting all at six and seven, than thou art most unsure. As ye believe in Christ, so be plentiful in the fruits of righteousness by jesus Christ: and as your names are in heaven, and ye look for a place in heaven; so live as Citizens of heaven, live not as earthworms, always grovelling on the earth; but live as men of another world, by having your conversation in heaven.  
1 Here it is as clear as the noonday, that the Catholic Church consists only of the elect. Notwithstanding, it is an axiom with Bellarmine, 
De Eccl. mil. cap. 7.  Non solum praedestinati, sed etiam reprobi ad ecclesiam pertinent. A strange position! indeed as Augustine distinguishes 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 Fountain sealed up. Haec intelligere non audeo, nisi in sanctis & justis, de bapt. cont. Donat. lib. 6. cap. 27. It a munitur, says Greg. ut nullus reprobus ingrediatur. 
In Cant. c. 4.  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 affirms of the Church, joh. 10.3. for it is the Church of the firstborn, whose names are written in Heaven.  
2 It is evident that the elect cannot perish; Non perit filius promissionis, sed filius perditionis, August. De corr. & great. l. 2. cap. 9  
The third person to whom we are come, is the founder and defender of the Church. Who is described by his nature and office. For his nature, he is God: for his office, a judge. The Lord chief justice 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. ay, a wall of fire round about jerusalem, to protect her from all her enemies.  
All are come to God secundum praesentiam. Whither shall I go from thy face? Secundum potentiam: his power is over all, none can avoid 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 fidelium. The Philistines said, God is come into the Host; woe be to us; but we are come to God, and joy with us.  
Not, only to God, as he is a Father, but as he is a judge too, yea, the judge of all. High and low, rich and poor; 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 incomprehensibilis judicii. The judge could not catch them at the latter day. But he will find them out. A Writ shall be returned, reperti sunt in baliva nostra. We must all appear either ad judicium discretionis or damnationis, as S. August. speaketh: of Absolution, being severed from the Goats; or of condemnation.  
This judge is rather the Father, than the Son: for of him he entreats in the next Verse. Though Christ be the sole judge secundum executionem, john 5.22. yet judiciaria potestas is in the whole Trinity, chiefly in the Father.  
There was an unrighteous judge, Luke 18. but this is the righteous judge, of the whole world, Gen. 18. These judges are wise and learned, it is meet they should be so. Lactantius writes of a judge that was very learned, and set forth diverse books: but they are all fools to him the only wise God. These judges are subject to partiality: for that cause the judges of Mars street were wont to sit in judgement in the night, that they might not be moved with the contemplation of the party. This judge is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day and night. These are mutable: there is not a shadow of turning in him. These judges dye: this remains for ever and ever: this is He to whom we are come.  
The name, especially the sight of a judge, is terrible, especially to a malefactor. The Great Men, the Kings of the Earth cry out, Apoc. 6. O ye hills, fall on us, hide us from him that sitteth on the Throne. When Ahasuerus held forth his golden Sceptre, Q. Hester went boldly to him. The King of Kings hath held forth the Sceptre of his favour to us, by his Son CHRIST JESUS. Therefore we may come with all cheerfulness to him: because this judge now is become our Father, 1 Pet. 1.17. When Foelix did but hear Saint Paul preach of the judgement to come, he trembled. We shall stand without trembling before the judge himself.  
It is God's office to judge. There is one Lawgiver, and one judge. There be judges under God and the King for civil matters, and we must all judge and try the spirits, whether they be of God or not. Of apert and manifest things we may judge. We may call a spade a spade, a knave a knave, a drunkard a drunkard, etc. but of secret things we may not judge. The heart is a secret thing, judge not rashly of that: the number of GOD's elect is secret; judge not then who shall be saved and who damned: true sanctification is a secret thing: many may be holy without, that are not within, as the Pharisees; some holy within, as the King's 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 show as thou, shall he by and by be an unsanctified person? This is too great rashness. Who art thou that judgest another man's servant? Shall one fellow-servant judge another? Let us refer that to the judge of all. Let us judge ourselves throughly, and we will not be such severe judges of others.  
The next persons to whom we are come, are certain special members of the Church, the Saints triumphing in heaven. These quoad essentiam are spirits; as yet they have no bodies: quoad qualitates, they are just and perfect.  
To the spirits of just men. Not to the pulling spirits in purgatory, for there be none such. Purgatorium says 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 politic Priests, or the delusions of the devil, that lying Spirit: nor to the damned spirits in hell; they be the spirits in heaven. Not to the Angels of whom he spoke before, but to the souls of the godly assumed into heaven, to the spirit of Adam, Abel, Patriarcks, Prophets, Apostles, of all that have departed in the faith of jesus.  
1 They are just: clothed, not foliis ficulneis, but with the robe of Christ's justice and righteousness, while they were here, and now covered with the white robe of immortality for ever. They have primam stolam, the first robe for their souls: and they shall have the second for their bodies, in the resurrection.  
2 They are perfect. We are a perfecting; they are perfected: the body of sin is wholly abolished, and the graces of the spirit perfected in them: perfect in knowledge, affection, and life, without spot and wrinkle.  
We must not imagine to find absolute perfection in this life. Diogenes came with a Candle at noonday to seek for a Man: neither by Sun-light nor Moonlight shall we find a perfect Man. Absoloms body was without blemish: so is no Man's soul in this life. In many things we sin all. The just man falls seven times a day. I do not utterly dislike that commendation that is so frequent among us, 
jac. 3.2.  if it were not to the disgrace of another: indeed he is a good man, a good woman, but they have these blemishes, these imperfections: 
In jul. orat. 1.  as Nazianzen observeth of them that were famous among the Heathen. Solonis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, covetousness. Socratis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, loving of boys: Platonis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gulosity: Diogenis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, scurrility. So may we of all Christians, they have one blemish or other. Noah had a stain of drinking: Abraham of dissembling, David of adultery and murder. S. Peter of denial of Christ; S. Paul and S. Barnabas of contention. As the Psalmist says, 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 go to heaven for them, there be none on the face of the earth. Nostra siqua est humilis justitia, recta forsitan, sed non pura. The virtue that is in a just Man, hactenùs perfecta nominatur, ut ad ejus perfectionem pertineat etiam ipsius imperfectionis & in veritate agnitio, & in humilitate confessio. S. Aug. cont. duaes Epist. Pelag. l. 3. c. 7. Our perfection is an unfeigned acknowledgement of our imperfection, and an humble confession of the same.  
Indeed Hezekiah lying on his deathbed, as he thought, was bold to put God in remembrance, that he had walked before him in truth, and with a perfect heart, 2 Reg. 20.3. The Seventy translate it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet in the Hebrew it is Lebab shalom, with a peaceable heart, because there was no hypocrisy in him, but a sincere desire to please God. Yet he came short of that perfection, which the Law requires. There may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, plenitudo, but not perfectio, Apoc. 3.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A Weaver may fill his cloth, yet there may be defects in it. Zachary and Elizabeth walked in all the Commandments of God without reproof. A wonderful commendation! 1. They did not go, but walked on without ceasing. 2. Not in their own fantasies, but in God's Commandments; not in some, but in all, and so as they could not be reproved for it. They walked in all; yet in all imperfectly. There is perfectio partium, & graduum. An infant hath all the parts of a man: but not the breadth and stature of a man. So they walked in all: yet not perfectly in all: and they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Quaest ad Orthod.  unreprovable before men; but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without sin before God, as justin Martyr fitly answers it.  
S. Paul, says, Let us that be perfect- Phil. 3.15. yet Vers. 12. he professed he was not already perfect. It is spoken, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not simply and absolutely, but comparatively. An old beaten soldier, may be said to be a perfect warrior, in comparison of a fresh water Soldier. Or we may be said to be perfect in voto & conatu, in desire and endeavour, tanquam viatores & cursores, non assecutione, tanquam comprehensores. As they that run still in the race with all cheerfulness, but have not yet attained to the gold. Comparatè, non absolutè. Alas, we know in part, we believe in part: like Grammar-schollers, that learn their part every day. 
Epist. 132.  There was a Noble Matron called Florentina, that wrote to Aug. to be resolved of her doubts, presuming that he could teach her any thing. That holy man was angry with her for it, and in the winding up of the Epistle concludes, Haec scripsi, non ut Doctor perfectus, sed cum docendis perficiendus, not as a perfect Doctor, as it pleaseth you to term 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. says, Hebraeam linguam ab adolescentia summo cum sudore & labour ex parte didici. She counted him a great Hebrician: yet he says, he learned it with great sweat and labour only 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 equal 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 himself did, as Epiphan. reporteth of him.  
Some of the Papists say, they can perfectly fulfil the Law of God: yea, they can do more than the Law commands, they can do works 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. 
Plut. de profect. sens. in virt.  The young Students at their first coming to the University at Athens, seemed to themselves to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wise men: after a while, when they looked better into themselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lovers of wisdom. In process of time, they became a peglower 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but verbal Rhetoricians, no soundness in them. In fine, that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mere fools and idiots. So would it be with us in Christ's School, if we had a true sight of ourselves and our imperfections. Alas, all that we have is imperfect, we know but in part, we love but in part, our learning in humane sciences, in the Scriptures is but in part. Semper hic Deus doceat, says Hierome, semper hic homo discat. This must be as a hammer to crush in pieces the pride of us all. We may think highly of ourselves 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 coats half made, and half unmade. Therefore there is no cause why we should be proud of ourselves. When we have done the best work of all, let us knock on our breasts with the publican and say, o God be merciful to me a sinner: forgive the manifold imperfections thou findest in my belt actions, and bury them in the grave of the obedience of CHRIST JESUS. Pythagoras' his friends did so admire him, that they said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all the words of GOD! Laert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, divinely carried by GOD, so as none can come near him. These and such like commendations are to be abandoned. These may suffice: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, well, wisely, truly. Plut. de audit. We cannot be perfect, till we come to heaven: when we die, than we shall be perfected, and not before. Luk. 13.32.  
We are come to their spirits: but where be their bodies then?  
They sleep in their graves, as in beds: but shall be wakened at the day of judgement: then those that sleep in JESUS will GOD bring with him, and then we shall meet with them too. Hier. de locis Hebraicis says, 
1 Thes. 4.14.  that the footsteps of CHRIST ascending into Heaven in the Mount of Olives, were still to be seen in his days, to signify, that as CHRIST'S body is in Heaven, so ours also shall be there. Solus Christus intravit coelu; sed totus Christus intrabit coelum. Bern. p. 378. B. Securi estote, caro & sanguis, says 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 be 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 questionless our bodies shall follow after.   

VERSE 24.  
THE last person to whom we are come, yet not the least, is our SAVIOUR CHRIST, by whom we have access 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 JESUS: dulce nomen jesus, says Bern. in Cant. Ser. 15. Mell in ore, melos in aure, jubilus in cord: honey in the mouth, melody in the ear, joy and exultation in the heart: Melius est mihi non esse, says August. medit. ca 39 quam sine jesu esse: melius est non vivere, quam vivere sine vita. I had rather be in hell with jesus, then in heaven without jesus, if it were possible. Let us labour to have our part in jesus.  
2 For His office, he is the Mediator: there is an old covenant and a new: they be both graphically described, jerem. 31.31. The old covenant was this, hoc fac, & vive, do this and live. Gal. 3.10. cursed is he that continueth not in all things written in the book of the law, to do them. This was a sour Covenant. The new Covenant is, Crede in me, & vive, joh. 3.18. this is a sweet Covenant. Moses was the Mediator of the law, Gal. 3.19. Epiphan. and the Greek Scholiast interpret it of him: by his hands the two Tables of the law were transmitted to the people. I have been ample in this text heretofore. I will now bury it in silence. But Christ is the Mediator of the Gospel, the which he hath established with his own blood.  
The Heretics called Melchisideciani made Melchizedec our Mediator. Epiphan. contr. haeret. l. 2. tom. 1. Some Papists will have all the Angels and Saints in heaven to be our Mediators together with Christ. Aquin. p. 3. q. 26. art. 1. He freely confesseth that Christ is our Mediator, simpliciter & perfectiuè: yet the Angels and Saints also must be our Mediators dispositiuè & ministerialiter. They are much beholden to this distinction of principal and ministerial, some unskilful physicians, give one drink or one medicine for all diseases: so these men apply this distinction of principal and ministerial to salve up all soars among them. Christ is the Chief Head of the Church: the Pope is a ministerial head under him. So Christ is the principal Mediator, Angels and Saints are ministerial. Yet if a woman should hear, she had a Chief husband, and a ministerial husband, she could hardly endure it.  
1 Tim. 2.5. One God: one Mediator. they might as well say; there is one Principal God, but many ministerial Gods under him; as to say, there is one Chief Mediator, and many ministerial; and he tells us, who it is: not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it is of the feminine gender, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He alone, and no other. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Mediator between God and man, must be both God and man: he must have aliquid simile Deo, aliquid simile hominibus; says Saint Aug. confess. l. 10. c. 42. That he may mediate between them both. If he were only man, he could not go to GOD: if he were only GOD, he could not go to man.  
As for Angels, they be neither God nor men: therefore they cannot be our Mediators. As for the Saints in heaven, they be half men; they have souls, but as yet they have no bodies, and they are not God; therefore they cannot be our Mediators. Nay properly to speak, the Holy Ghost, the third Person in the glorious Trinity, cannot be our Mediator: for though he be God, yet he is not man: much less can the Angels and Saints be our Mediators. There is but one Mediator of the new Covenant, and that is Christ jesus, who being GOD above all, blessed for ever, vouchsafed likewise for our sakes to become man.  
The Mediator of the new Covenant hath established the Covenant with his blood. It is Christ alone, that by the blood of hit Cross hath set at peace all things in heaven and in earth, Col. 1. Therefore he is the only Mediator of the New Testament. No Testament is of force without the death of the testator. Let them prove that any died for us besides Christ, and then we will acknowledge other Mediators. As he trod the wine press alone; so he is Mediator alone: it is sacrilege to adjoin others to him. Therefore as he took the pains alone, so let him have the honour alone.  
Heaven indeed is opened by Christ; but we are sinners, we shall not be admitted into it. Yes: for our sins are washed away in the blood of Christ. Where.  
1. Sanguinis larga effusio. 2. Effusi excellens utilitas.  
The blood that speaketh, better than that of Abel. Oecum.  
1. In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Erasmus reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: so doth Oecum. refer it to Abel, not to his blood. 2 Hebr. 11.4. he is said, Yet to speak. It comes all to one reckoning.  
Saint Chrys. reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, melius: but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the plural number.  
The blood of Abel spoke well in his kind, it is meet that sin should be avenged: but this speaks better in his kind, to the joy and comfort of us all.  
1. Abel spoke on earth: this in heaven.  
2. That spoke against Cain, and Elias made request against Israel, Rom. 11.2. This speaks for us all.  
3. That was the blood of a mere man: this is the blood of him that was both God and man.  
4. That cried, murder, murder, my brother hath murdered me: this cries, I have been murdered and killed for my brethren.  
5. That did Tsagmah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, clamare, send forth an hideous cry: this doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, speak sweetly to us: that did cry after a terrible manner; this doth speak after a more joyful manner. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: more splendid, more significant, more sweet and comfortable. A cry is fearful and lamentable: so is not a voice.  
6. Abel's blood had no power of cleansing, this hath: it washeth us from our sins. This Saint Ambrose paints out in most lively colours.  
Ille vindictam clamavit, hic indulgentiam. Ille peccatum fratris accusat: 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 blood.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The vulgar reads it, as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, adsanguinis aspersionem, Hebr. 10.22. v. 19 Hebr. 9.13. Exod. 12.22. As the blood of the lamb was sprinkled with a bunch of hyssop on the door posts of the Israelites, and they escaped the destroying Angel: so Christ's blood sprinkled on our consciences; the devil, that Abaddon, hath nothing to do with us.  
Let the Papists glory of the blood of Saint Thomas: By the blood of Saint Thomas, which he for thee did spend; grant we may go whither Thomas did ascend. Let them magnify the blood of Saint Peter, Saint Paul, Saint james. Nay, Let them magnify the blood of their Pseudomartyrs: yet we will rejoice only in the blood of jesus, wherewith we are washed from our sins, By which we have an entrance into the most holy place.  
O sweet jesus that would dye for us! The Master for the servant, the Creator for the creature; he that knew no sin, for miserable sinners! O the unmatchable love of jesus, that shedst thy blood for thine enemies! Many and grievous are our sins: more in number than the hairs of our head, as red as crimson and scarlet: but Lord jesus, wash them away in the blood of thy sprinkling, and then I shall be found whiter than the snow; that I may stand without trembling before thee at the dreadful day of judgement.  
Generosus animus magis ducitur quam trahitur: a good nature will sooner be moved with loving persuasions, than drawn with threatenings. GOD hath been more gracious to us than to them. They had the tart vinegar of God's judgements; we have the sweet oil of his mercy: they came to Moses that terrified them with the curse and malediction of the Law; we are come to jesus that comforts us with the promises of the Gospel. Therefore our righteousness should exceed theirs. I beseech you by the mercies of God, says S. Paul, not by the terrors of GOD. God's mercies have been wonderful, therefore let us serve him more cheerfully than they have done: the love of Christ ought to constrain us. 
Rom. 12.1.  As he hath died for our sins, and shed his blood for them: so let us dye to them continually. Let us serve him in holiness and righteousness all the days of our life, that when this life is ended, we may reign with Christ for ever.  
They had short winter days, that were full of shadows; we have summer days: the Son of righteousness shineth forth brightly to us; they had the blood of Goats, Lambs, Calves, Oxen, as a representation of the blood of Christ: we have Christ's blood actually shed on the Cross 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 Cross for our sins, and crucified before our eyes in the preaching of the Gospel. Happy are the eyes that see that which we see. Many Kings and Prophets desired to see them, and could not. Let us walk worthy of this kindness of the Lord.  
Now follows the use we are to make of it, which is double: the one negative, that we despise not our Saviour Christ, the Mediator of the New Testament; the other affirmative, that we serve and honour him, Vers. 28.  
He dissuades us from despising him, by two arguments: the one from the worthiness of the person, 25. the other from the dignity of the Gospel, the thing itself.   

VERSE 25.  
FOr the caveat: he doth not simply say, despise him not, but with a watchword, look to it, the danger is great if ye do.  
Christ is despised two kind of ways; openly and secretly: openly, by refusing to hear him at all, as they in the Gospel, we will not have this man to reign over us: How often would I have gathered you together, and ye would not? some will not come to Church to hear CHRIST, they had rather hear a Fiddler than hear a Preacher.  
2 When as men hear, yet contemptuously: as the Pharisees did, Luke 16.14. these are open despisers of Christ's speaking.  
The other are close and secret despisers. They do not peremptorily say, they will not come, but they make excuses for not coming: I have bought a yoke of Oxen, says one: a Farm, says another: 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 careless and negligent hearers: we will give him the hearing, but if we were out of the Church, we would not think of it again. They look themselves in the glass of the Word: see many spots, but have no care to wipe them away. This is a kind of despising the voice of Christ, and it shall be required at our hands: despise not him that speaketh any kind of way, but hear him with all reverence: He is worth the hearing.  
1 He speaks vera, nothing but the truth; for he is the Truth itself.  
2 Suavia, that which is sweet and comfortable to us all, sweeter than the honey or the honey comb. Come unto me, all ye that are weary and heavy laden, I will give you rest.  
3 Vtilia, that which is profitable: he tells us of a Kingdom prepared for us.  
4 Manifesta: he speaks plainly, evidenter, that any may understand him: there be no aenigmata, no riddles in his speech.  
5 Efficacia: he speaks efficaciter, powerfully, with authority: never did any man speak, as he doth.  
6 Sublimia; heavenly things: therefore despise not him that speaketh, but receive the honey drops of his speeches, to the joy and comfort 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 spoke 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 took their parts were destroyed, Num. 16.49.  
Some vengeance or other will light on us, if we turn him away, and refuse him that speaketh from Heaven.  
But how doth Christ now speak from heaven? Surely, by the mouths of his Ambassadors: he that heareth you, heareth me. 
Luc. 1.70. 2 Cor. 13.3.  Will ye have an experiment of Christ speaking in me? When a learned Ezra standeth up in the Pulpit to speak to the people, Christ speaketh. The wicked will reply on Christ at the day of judgement, and say, Lord when saw we thee hungry, and gave thee no meat? So some will say, O if we might hear Christ speaking from heaven, we will sit with reverence and hear attentively. When any of his Stewards and Ministers speak, He speaketh; therefore beware how ye despise him that Moses' ministry, and shall they escape that despise Christ's ministry? Many heavy judgements will light upon the contemners of God's Word. Manasseh though a King, was carried into captivity for it. 
2 Chron. 33.10. Ezek. 11.13.  Pelatiah died; jerusalem that would not hear Christ when he clocked to her as a loving Hen, heard the cry of the Romans to their destruction. If we at this day turn away our ears from hearing Christ speaking to us from heaven, the sword of the enemy, famine, pestilence, tedious 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 Gospel.  
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 Gospel, It shook earth and heaven too. The which he proveth out of Hag: 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 glorious as the first: GOD comforts them, promising to make it more glorious; not in sumptuous building, but by the coming 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 coming of Christ when he was borne, Herod, and all jerusalem was shaken. Wisemen directed by a Star, came out of the East to worship him. At the Passion of Christ, the earth shook, the graves opened; many dead Saints came out and appeared. Heaven also was shaken at his coming, the Angels in great multitudes came from heaven and sung for joy at his coming: the voice of the Father was heard from heaven at his Baptism, This is my beloved Son, etc. At the passion of Christ, the Sun in the heaven was darkened, and drew in her face. At the Feast of Pentecost after Christ's asscention, the Holy Ghost came from heaven: the Apostles on the sudden spoke all languages on the earth; all Nations were shaken with the preaching of the Gospel, which as a Trumpet from Heaven sounded in the ears of them all.  
Thus the Gospel, whereof Christ is the Minister, is far 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 alleged 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 jewels of the Gospel may remain for ever. The ceremonial Law, with all the Rites belonging to it, is shaken: the Gospel continues to the world's end.  
They that despised the Law were punished, though it were to continue for a time: how much more shall they that despise the Gospel, which abideth for ever?  
Here the Apostle speaketh of a spiritual shaking. There is one material shaking yet behind: when as the pillars of Heaven shall be shaken, the world shall pass away with a noise, the earth, with the works thereof, shall be burnt up; that is a terrible shaking. We fear 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 ministry of the Gospel, that we may stand without shaking before him at the latter day.  
Here we see that the Scriptures are not carelessly and negligently to be read of us. Grandia mysteria, lie 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 fetcheth Baptism: out of the Rock, Christ. The Apostle here out of one word in the prophecy of Hag, concludeth the abrogation of the Law, and the corroboration of the Gospel. Therefore let us be circumspect in reading of the Scriptures: there is nothing idle in it, no not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as S. Basil speaketh: one word may be a foundation to set a goodly building on. Therefore mark 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 Kingdom: by expectation in this life, and possession in the life to come.  
Not a Lordship, but a Kingdom: which our Saviour Christ (speaking better things than Abel) hath purchased for us with his blood.  
He doth not say, seeing we merit a kingdom; we are not merritors, but receivers of it: Christ puts it into our hands, and we receive it.  
What manner of Kingdom? not an earthly that may be shaken, but an heavenly: The winds may blow down these kingdoms, the earth may shake and hurl them down; fire may consume them; the sea devour them. God may use the men of one kingdom, as knives, to cut the throat of another kingdom. But this is a kingdom that cannot be shaken.  
This we receive from Christ our Saviour: he rewards our poor service with a kingdom; therefore let us serve him.  
Which is amplified by the efficient cause, and the formal.  
The efficient is the grace of God; without the which we cannot serve him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let us hold the grace given to us in the Gospel, that it may be as a whetstone 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 poor and to the Preachers of the Word; but it is grudgingly: whereas God loves a cheerful giver. We must so serve him, as that we may please Him.  
Whereunto two things are required: shamefastness, in respect of ourselves; and reverence in regard of him.  
When we look to ourselves, considering what vile wretches we be, polluted with sin in soul and body, wormsmeat, dust and ashes, than we must hang down our heads in our bosoms 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 eternal 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 poor man to his Master, yet he must reverence him: our Master is rich, Heaven and Earth are his: therefore 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 pieces 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 kind, loving and merciful GOD: but as He is a GOD of mercy, so of vengeance too.  
GOD is ignis communiens, consumens & purgans, 
* Mat. 3.11.  He is a preserving fire to them that serve Him aright, Zach. 2.5. He is a consuming fire to them that rebel against him, that cast His Commandments behind their backs. 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 Captains that went for Elias, when He sent fire from Heaven to spoil them: He consumes, with Consumptions and diseases, with the Pestilence, inundations of waters, with fires in many Towns.  
There be two fires: the one temporal, the other eternal: He will be a consuming fire to all impenitent sinners, 
2 Thes. 1.8.  when they shall be with the rich Glutton in the lake, burning with fire and brimstone for ever. Therefore let us fear this God: Kiss the Son, lest, if His wrath be kindled but a little, ye perish from the way.  
We flatter ourselves too much in the mercies of God. God is merciful. As a Father pittyeth his children, etc. His mercy reacheth to the heavens. Though we be adulterers, drunkards, proud, malicious: yet God is merciful. I but as He is demulcens Pater, so he is animadvertens judex: with an axe ready to cut our heads. Because God doth not always show Himself in the likeness of fire, a terrible God, pouring down the coals of his wrath upon us, because he beareth with us, and doth not by and by punish us for our sins; we think we may contemn 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 breaks forth, it may lie lurking a great while and not be seen: but if it begin to flame, to set upon a Town; without great prevention it will burn up the whole Town. So God is patient, His wrath is long a kindling: but if we provoke him too much, He will break forth as a fire and consume us all. He is a fearful God with whom we have to deal: therefore let us serve Him with fear and reverence, in holiness and righteousness all our days: that we may not only avoid this fire, but enjoy the light of the heavenly jerusalem for ever.    

CHAP. XIII.  
IN the 11th Chapter, we had a Treatise of Faith: in the 12th a Treatise of Hope: now in this we have a Tractate of Love.  
1 The delivery of certain precepts. 2. The conclusion of the Epistle.  
The precepts concern the members of the Church, and the Rulers, verse 17.  
For the members. 1. He persuades to that which is good. 2. He dissuades from that which is evil: verse 4. For the performance of that which is good, he commends love to them. 1. quoad affectum: 2. quoad effectum. verse 2.3.  

VERSE 1.  
NOt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the love of the brethren or brotherhood. Of them that be brethren in CHRIST: which have one Father, which is God, one mother, the Church: that suck one milk out of the two dugs of the Word of God: that have one Faith, one Saviour, one Baptism, 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 workmanship of God, created after God's image: but those especially that are His workmanship in CHRIST JESUS, renewed after the image of the LORD JESUS. Owe nothing to any man, save love. Love a Turk, a jew, but especially love a Christian that embraceth CHRIST truly as thou dost. There aught to be brotherly love amongst them, that as brethren profess one Faith, one CHRIST, and one Gospel.  
1 Love is the body of a Christian.  
2 Love is the Seal of our election. 1 john 3.14. If thou hast no love, thou hast no assurance of eternal life.  
3 Love is the sauce that seasons all virtues. 1 Cor. 13. Though thou comest to Church and hearest Sermons, receivest the Communion, offerest up the sacrifice of prayer and praise, talkest never so gloriously of Religion; yet without love, thou art but as sounding brass, etc. therefore let brotherly love continue.  
4 It is a sweet thing: therefore it is compared to the oil, poured on the head of Aaron: it is a profitable thing, resembled to the dew of Henmon: therefore let it continue. 
Psal. 133.   
Yet for all that, love is a rare bird among us; she is much in our tongue, little in our hands: we talk of her, but we walk not according to the rule of love. Love envieth not. What envy is among the professors of the Gospel? If our Neighbour be in better estate than we, we grieve at it. Love disdaineth not. What contemning is there one of another? Love seeketh not her own. Among us every man is for himself, none regards the good of an other. Love thinks not evil, it speaks not evil. What cursed speaking, backbiting, railing and slandering is there among us? Love is not only cold, but in a manner dead among us: there is more love among Turks and infidels then among Christians. Drunkard's love, there is good fellowship among them: Thiefs love, they have one purse: Adulterers love: The Devil's love: A legion of Devils were in one man: only we that profess ourselves brethren in Christ, which ought chiefly to abound in love, and be lights to others, we want love. What a pitiful thing is this?  
He doth not say, let it be, let it find a footing among you, but let it abide and continue: 
1 john 4.16.  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 says, let not the Sun go down on thy wrath. We must not keep anger with us an whole night: but we must keep love with us day and night, continually.  
Love hath many enemies that seek to thrust her out of doors. Therefore we had need to hold her, and to labour for the continuance after.  
1 There is the Devil that cannot abide her. jud. 9.23. According to his name, he is an enemy, that sets himself against love. If he see love in a Town, he will expel her if he can, by one means or an other.  
2 He hath his factors and agents in all places, that labour to break the neck of love. Now a days they be especially two; talebearers, and wrangling Lawyers. God took order in the law, that none should go about with tales: yet they are too frequent in every Town, sowing the seed of dissension, and nipping love in the head. Therefore if ye will have love continue, stop up your ears against Talebearers: And as the North wind driveth away rain; So with an angry countenance do ye the Talebearer.  
As for Lawyers, they be necessary in the Common wealth, as well as Physicians: but as he is a bad Physician that will make work for himself; So he is a bad Lawyer that will set men together by the ears, for the enriching of himself. Let us take heed of all that go about to pull love from us: and let her be continued among us.  
3 There be weaknesses in ourselves: we are too supercilious, too credulous, ready on a small occasion to cast away love.  
4 There are many infirmities in them whom we love: yea even in the best of all. Now when love sees an infirmity, she must cover it, or amend it, and not cast off a friend for an infirmity.  
The Holy Ghost not without great cause made choice of this word, [continue:] for he knew there were many ropes to pull us from love; many that would seek her discontinuance.  
We desire the continuance of all other good things: we would be glad, that wealth, honour, health, ease, prosperity might continue, and shall we not seek the continuance of love, that sweetens them all to us?  
Do not only love for a time, but continually. But alas, love is of little continuance: Many have been friends, that prove enemies. Herod and Pilate were friends, but afterwards fell out: Love is fine drink, but it grows soon sour. Some there be with Amnon, that hate more than ever they loved before. In other things we cannot away with the Preterperfect tense, as to say, I had health, I had house and land, I had wealth: yet we content ourselves to say, I had love. Indeed, the time was when we loved: but now one neighbour cares not for an other. That is a miserable alteration. Let brotherly love continue. Let her tarry with us, so long as we ourselves tarry. Let her dwell with us in this world, that she may dwell with us, and we with her in the world to come.   

VERSE 2.  
THE Branches of Love are three. The first, concerns our neighbours. 2.3. verse; the second ourselves. 4.5.6. verse, the third our rulers.  
Having spoken of Love in general, he shows the nature of Love, and gives us some touchstones for the trial of it.  
Yes, with all our hearts: God forbid, but that we that be Christians, should love one an other.  
ay but if ye have love, let it appear by your fruits, 1 joh. 3.18. As Saint james saith, Show me thy faith by thy works: so show me thy love by thy works.  
1. Hospitality. He doth not say, be hospital, but let the love of hospitality continue. We are ready to forget that which as we think, is against our profit, or is an impairing of our wealth. Now many imagine hospitality to be so. Therefore we invent many shifts and excuses. I am decayed in my estate, I am not so rich as I have been. I have wife and children to provide for. I cannot give that I have to strangers. My house is but little; my fare mean: strangers will not like of it. I but for all this, be hospital: forget it not. These Hebr. 10.34. were spoilt of their goods: yet he would not have them to forget hospitality.  
Why? it is an honourable and commodious office: thereby some by being hospital. He names them not, because he spoke to them that were exercised in the Scripture. The people should be so acquainted with the Scripture, as that the Preacher should not need to name the good men, when he speaks of their virtues. Abraham and Lot.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, latuerunt, whereupon some Schoolmen have it placuerunt, whereas the Greek can import no such thing.  
Others translate it, latuerunt. Some have lain lurking, receiving strangers into their houses. They restrain it to Lot: the plural put for the singular. He lay lurking quietly in his house, protected from the rage of the Sodomites, because he entertained Angels: but this is ridiculous.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: latebat illos: they knew them not to be Angels: they took them to be mere men, as they themselves were; yet they received them.  
1. How were they Angels, when as one of them is called jehovah, and the judge 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 civil adoration or reverence, such as jacob gave to Esau, and Abraham to the Shechemits.  
They did not dream that they were Angels: they were persuaded that they were but men, yet they entertained them. Which amplifies their fact. If a great Lord come to thine house, like a Lord, and thou take him into thine house, it is no marvel: but if he come in a beggar's weed, and yet thou receive him, that is laudable. These were Angels, Lords of God's privy Council: 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 do the like, that God may bless and honour us.  
In hospitality these things are required. 1. That we do it frequenter. One swallow makes not a spring. The receiving of a stranger once makes not an hospital man. We must make a daily use and occupation of it. It was the continual practice of Lot and Abraham, as may appear by their behaviour.  
2. It must be celeriter: we must not tarry till strangers offer themselves: we must pull them in, as Abraham and Lot did. We must constrain them, as Lydia did S. Paul and Silas.  
3. Hilariter: without grudging, 1 Pet. 4.9. we must not repine at it, speak hardly of them when they be gone.  

Luc. 1.43.  4. Humiliter: not receive them after a stately and Lordlike manner, but after a meek manner: as if we wear rather beholden to them, than they to us. They be the brethren of Christ, the sons of GOD: we are not worthy of such guests.  
5. Abundanter: according to that ability wherewith God hath blessed us. If we have but a little, let them have a little, as the widow of Sarepta dealt with Elias. If we have a great portion of God's blessings, let them taste of them.  
6. We must do it perseveranter: be not weary of well doing. Hospitality is a good thing, be not weary of it. Let thy house be open to good men all the days of thy life. But alas, this is an hard doctrine, who can abide it? we are too much wedded to the world: yea, they that make a great show of Christianity, are ready to say with Nabal, shall I take my bread and my water, and my flesh, 
1 Sam. 25.11.  and give it unto men, whom I know not whence they be? O forget not this duty. Here he means such strangers especially, as are compelled to forsake their country for the Gospel's sake: but it is to be extended to all.  
It is an excellent duty: and we have many spurs to prick us to it.  
1. God requires it. Isai. 58.7.  
2. We have many examples for it.  
3. We ourselves may be strangers: therefore do as ye would be done to.  
4. The want of it hath been grievously punished: it was the overthrow of an whole tribe. jud. 20.  
5. In receiving men that be strangers, we may receive Angels: Preachers which be Gods Angels, nay, Christ himself: Matt. 25.6.  
6. It is gainful for this life, and that which is to come. Abraham had a Son straight after the entertainment of his strangers. Lot was delivered from the destruction of Sodom. God blessed the house of Obed Edom: and he will bless those houses that receive strangers. Therefore be not forgetful 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 entertainment of foreigners: now follows our usage of them that be at home with us: they are either in bondage, or at liberty.  
Out of sight, out of mind. These were enclosed in the prison walls: therefore he says, remember. Though they be a good way from you, yet remember them.  
There be 2. kinds of bondmen: Vincti jesu Christi, & diaboli: Some are in bonds for righteousness sake; some for unrighteousness: some for the Gospel, some for theft, murder, treason, 
Act. 28.20. Gal. 6.10.  gross and notorious vices. For the hope of Israel, says Saint Paul, Am I bound with this chain. Some are in bonds for Popery, Anabapt. for sects and schisms. All are to be remembered, as occasion serveth: though they be in bonds for evil causes, yet let us in some sort remember them. Let us go to them, if opportunity serve, and give them good counsel. Let us labour to bring them to a sight of their sins, and so make them Christ's freemen: that is a worthy work. A thief was converted at the gallows: therefore there is hope of doing them good in the prison. A blessed thing to save such a soul.  
But especially if any are in bonds for the Gospel, let us be mindful of them: Let us repair to them personally, if we can, and not be ashamed of them, if that be not permitted, as it is not by the Papists, who are more cruel than Nero himself: for under him Saint Paul, when he was at Rome, had all his acquaintance to come to him, and were not forbidden. Yet if we cannot do that, let us send relief to them, as Onesiphorus did to S. Paul. Let us speak for them, 
2 Tim. 1.16. Mat. 27.19. Acts 23.25.  as Pilat's wife did for Christ. Let us write for them, as Lysias did for Paul. If none of these lie 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, 
Acts 12.5.  Earnest prayer was made of the Church for him. Let us pray earnestly for them that be in prison, for the profession of the Gospel. Though there be none in England in these happy days of prosperity; yet there be Christians in bonds in Turkey, in the unholy-house of Rome, and such like places. Let us remember them to the GOD of Heaven. If we were in prison, we would be glad to be remembered; so let us remember others. But alas, we hear often the lamentable cry of poor prisoners, and it pierceth us not: like Pharaoh's Butler, we forget the affliction and imprisonment of joseph.  
And them that are evilly entreated: namely, in the body, as appear by that which followeth: whether they are afflicted with poverty, with want of meat, drink, cloth, and other comforts, or with sickness that puts them to much pain; let us remember them, as being ourselves also in the body: that may well be supplied. Some supply the word afflicted. Others interpret it of the Mystical Body, as being of the same body that they are of. Some understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but that is boldness.  
The words may be taken as they be, 2 Cor. 5.6. Being in the body, subject to like calamities that they be. They are poor, so we may be. They are sick, so may we be. The nail in the wheel that a while ago was aloft, is now below in the mire and dirt: so we that are now at liberty, and enjoy prosperity, may on the turning of an hand be evilly entreated.  
This is the reason why we are so little affected with the miseries of our brethren; because we post light by it: What is that to us, said the Chief Priests and Elders to judas?  
So when one tells us, such an one in the Town wants bread for him and his children, What is that to us? Such a family is grievously visited, the man, wife, and children, are all down at once: I am well, a fly for it. Thou hast no charter of thy health: what a shame is this? Who is weak, says S. Paul, and I am not weak? So we should say, who is poor? who is sick in all the Town, and I am not sick? If the gout be in the feet, shall the head say, what is that to me? if the head ache, shall the foot say, what is that to me? The affliction of our brethren, should be our affliction. Let us in pity remember one another, that GOD in mercy may remember us all.   

VERSE 4.  
IN the former Verses the Apostle hath commended three virtues to us: charity, hospitality, pity, and compassion over the afflicted. In this Verse he comes to the fourth, which is chastity: showing the means whereby we may keep ourselves chaste, and the judgement of God against all unchaste persons.  
So that this Verse divides itself into two parts: 1. A commendation of marriage. 2. A condemnation of all unclean persons, that neglect or violate marriage. In the former, first the estate is commended, secondly the bed is defended. The commendation of the estate is in these words, marriage is honourable in all: where three points are to be considered. 1. The subject, what marriage is: 2. The attribute, why it is called honourable. 3. The persons among whom it is Honourable. Marriage hath three names in the Latin Tongue: Nuptiae à nubendo; because at the solemnisation of the marriage the married parties, in token of modesty, were wont to be covered; Conjugium à conjungendo, of the joining of them together: matrimonium, quod à matre nomen accepit; either quasi matris munium, the office of the mother, because the mother is most occupied about the children when they be young: or quasi matrem muniens; marriage is a defence to the woman, she gets a husband that is a veil to her eyes; or quasi matrem monens, putting the woman in mind of her duty to her husband and children.  
It may be thus defined. Marriage 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 Patriarches Abraham, Isaac, jacob; sundry holy Kings, as David, and Solomon had many wives. That was ex dispensatione, non ex institutione: 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, etc.  
God might dispense with a man to have many wives: but he cannot dispense with a woman to have many husbands, says Bellarmine, 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 Commandments; and shall God's hands be tied up from dispensing? but in very truth, by God's appointment marriage is only between 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 more wives, if it had pleased him. 
Mal. 2.15.   
The first marriage being of GOD's own making, must be a precedent to us all. Among the Turks it is lawful for a man to have as many wives as he can keep: yet he must have but one at once with him in his house. Christians do abhor it: we have a sharp, yet a wholesome statute against it of late in England.  
Marriage then is the conjunction of a Man and Woman together after a comely and religious manner in the public 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, marriage is lawful, good: it is a convenient thing: but honourable. Virtue is laudable, said the Philosopher: but felicity only is honourable. This is the highest title of all: it is to be had in great price, honour and estimation: it is honourable before 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 Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and if every Mystery should be a Sacrament, there should not be seven, but seventy Sacraments, and more: neither doth he speak of marriage, but of the conjunction of Christ and his Church, in that place.  
We will fight against them with their own weapons. 1. As the covenant is common; so ought all Sacraments, the Seals of the Covenant, to be common. If marriage be a Sacrament, why is it not common to all Christians? Why do they deny Ministers to marry? 2. Every Sacrament must be celebrated by a Minister: Go teach all Nations, baptising them, etc. A Minister (as Bell. contendeth) is not necessary in the celebration of marriage: the parties contracting are sufficient. Therefore (to speak properly) it is no Sacrament: Though the Council of Trent of late hath taken some further order in it. We may not honour marriage so far as to make a direct Sacrament of it: yet it is honourable.  
A number there be, that have exceedingly dishonoured and disgraced it. Martion (as Epiphan. recordeth of him) called matrimony, inventionem Diaboli, & mulierem, ipsum opus Diaboli. Saturnius & Basilides (as Iren. lib. 1. cap. 22. writeth of them) blushed not to affirm, that Nubere & generare were à Satana. Hier. treading in Tertullian's steps, wrists some sentences of Saint Paul to the disgrace of marriage. Saint Paul says, Melius est nubere quam 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 Physic, than to live in pain: is it therefore evil to take physic? So it is better to marry than to burn; is it therefore evil to marry? Let them all say what they will, marriage 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 be alone: therefore He provided an helper for him: He cast him into a deep sleep, took a rib out of his side, of it he made a woman, and brought her to the Man.  
2 It was ordained in the most honourable 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 needful 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 Ark. An argument, that GOD made a precious and honourable account of marriage.  
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 be married, in all places have the upper hand: they have the higher room 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 kingdom of Heaven replenished, the Church is furnished with worthy Preachers, that are as God's arm to pluck up men into the Kingdom of Heaven. The Commonwealth is provided of wise Governors, of stout Soldiers, of all kind of estates and conditions: marriage is the pillar that upholds the world, the seminary of Church and Commonwealth. Therefore it must needs be confessed, to be a glorious and an honourable estate. Let none open their mouths against it.  
8 Because it is an excellent means to keep our vessels in holiness and honour, as we are commanded, 1 Thes. 4.4.  
And now seeing marriage is an honourable estate; let us be bold as occasion serveth, to fly to it. If thou hast deflowered a virgin, that is none of thine, as Amnon did Thamar, though it have been in thy secret chamber, the doors fast locked up, be ashamed of it. If thou art an impure strumpet, as jesabel was, tiring thy head, and painting thy face to allure lovers withal, be ashamed of it: for if thou persistest in that sin without repentance, Christ will be ashamed of thee, when he cometh in his glory with his holy Angels. In regard thereof thou mayest be ashamed: but be not ashamed of marriage. This is no sin in itself: nay, it is an honourable thing, thou needest not to be ashamed of it. When Mordecai was carried through the City with the royal apparel on his back, with a crown set upon his head, with this Proclamation, so shall it be done with the Man whom the King will honour, was there any cause why he should blush at it? No, because it was an honour appointed to him by the King. If the Lord have given unto thee a godly wife, being a man; or a wise husband, being a woman, thou needest not be ashamed of this crown which the King of Kings hath set upon thy head. We may be bold as occasion serveth, to fly 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 external 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 be 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 maid, before they have learned to love GOD. When they are carried up, as it were, into the Mount, where the glory of marriage is showed unto them, and by by they say in their hearts, It is good for us to be here. But if they were rightly examined of the things appertaining to marriage, they might take up that speech of S. Peter's, and say, We speak 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 marriage. It must not be the bare satisfying of our greedy lusts and raging affections; though a respect may be had unto them: but the glory, that we may procure to God by it, our mighty Creator, and Merciful Redeemer. The good that we may purchase unto the Church and Commonwealth in that estate, must be set before our eyes. A wise choice must be made, with great advice & deliberation of that yoke-fellow which we propound to ourselves. We must not only fix our eye upon the external beauty of the body, as Shechem did upon Dinah, because she was fair. 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 unless it be alone, not accompanied with the internal beauty of God's spirit. As it is said of the Church, the Spouse of Christ, The King's Daughter is all glorious within: so may it be affirmed of a good wife, that is fit for a Christian indeed, see that she be glorious within; see that she be of a sound and incorrupt religion, else she may steal away thy heart from God, though thou be'st as wise as Solomon, and as strong as Samson. See that she be a wise Abigail, for the carrying of herself; that she be a sober and modest Hester: see that she may be an other Elizabeth, to walk with thee in all the Commandments of God without reproof. Then when beauty shall fade away like a flower corrupted by sickness, thought, cares, age, and such like▪ when riches shall decay, that are subject to a thousand casualties, of thiefs, fire, water, etc. A wise, godly, and loving wife, shall be a perpetual comfort unto thee, and as it were a continual feast. The Lord grant, that as he hath given marriage unto us as a singular blessing, so by our own sins it prove not a curse to any of us.  
As God hath made it honourable: so let not us dishonour it: neither by disorders abroad, nor ill-government at home. What a shame is it for a maried-man to sit at the Alehouse all the week long, that hath wife and children to provide for? It is a disgrace to a Bachelor, much more to a maried-man. Shall a maried-man have a Quean in a corner, that hath a Rebekah of his own: For a maried-man to be a gamester, to spend all at cards and dice? Shall a married man be absent from Church? be a swearer and a profaner: he gives bad example to them of his family: vul nerat non tam facto, quam exemplo. A married man had need to be more circumspect over his ways then an other.  
2 Not by ill government at home. If the children and servants be out of order, who shall bear the blame of it, but the householder? every man is as a petty king in his own house: if we cannot restrain them, we may remove them. If they will not be brought into GOD'S house, send them packing out of thine house. A deceitful person shall not dwell in my house: Psal. 101.7. So let us resolve, and say, a swearer, a thief, an alehouse hunter shall not tarry in my house: especially let us not dishonour it by unnatural 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 choice of our yoke-fellow. When Abraham's servant went to seek a Wife for his Master's Son, he begun with God, LORD GOD, send me good speed this day. We ought to enterprise nothing without prayer: much less so weighty a thing as Marriage, which is not of a day, but for a term of life.  
GOD at the first brought Eve to Adam: and He by the secret hand of His providence brings Men and Women together at this day. If thou Marriest without GOD, thou shalt live without GOD: and that is a miserable life. Yet a number are carried by their own affections, and never consult with God.  
The other thing before Marriage is a Christian choice. There be two loadstones for the most part that draw us to Marriage: beauty, and riches. Beauty indeed is the gift of GOD, a precious pearl, a comely ornament, yet this must not be a sole motive to marry. There be many worms to eat up this goodly flower of beauty, care, sickness, the pox, old age, etc. If a man love for beauty alone, beauty vanishing, his love vanisheth. Remember what the wise man says, Pro. 31.30. Favour is deceitful, etc.  
But now a day's riches is all in all. Though she be a beautiful woman adorned with many virtues, yet she may be long enough without an husband, unless she be penny white, as well as Nature white: unless she have the red angels as well as ruddy cheeks. Now the question is, what hath she? not, what is she? what dowry, not what endowments of GOD'S Spirit? what portion, not what piety? judas question is too rife among us; we say to the Parents, quid dabis? what will ye give with your daughter? nay the trash of the world makes men like where they have no liking. A woeful thing! The world is not wholly to be neglected, while men are in the world: yet the world must not be the chief or only tire of the knot of Marriage: than it may be soon untied. GOD hath many bellowes to blow away riches withal. A rich man over night, a fire comes on the sudden, a poor man in the morning: when wealth is gone, that made the Marriage, where is the love of married folks? Again, this night may thy soul be taken from thee: than whose shall all these be 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 another's burden. 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, ye must go to heaven for them: there are the Spirits of just and perfect men. Hebr. 12.23. The husband must bear with the wife, the wife with the husband: else we shall dishonour this honourable estate. The woman, they say, was borne to bear: true indeed, to bear Children: by bearing of Children ye shall be saved: that is the purgatory whereby she must go to heaven. But the man in some respect was made especially to bear, vir à virtute. Man of manhood, he is of greater strength and power: mulier quasi mollior, therefore to be borne withal.  
2 Being married we must arm ourselves against the crosses of Marriage. 
1 Cor. 7.28.  It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sweet bitter thing. Saint Paul hath read the destiny of married folks: Such shall have trouble in the flesh. Sometimes the man is troubled with an unkind wife, as job 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, etc. Sometimes they are troubled with their servants. As the Psalmist says, many are the troubles of the righteous; so may it be said in special: many are the troubles even of righteous married folks: crosses in themselves, their goods, and in those that belong to them.  
If we have not Christian patience in some measure to bear them, we shall dishonour this honourable estate. In stead of honourable we shall make it onerable, burdensome to ourselves and others. As God hath pronounced it to be 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 marry, nor be married, but we shall be 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 we go to the Church to be married: so there is a time when we shall be carried to the Church or Churchyard to be buried. Though a wife be as fair as Sarah, as virtuous as Hester, as religious as Hannah, as chaste as Susanna, though she be never so sweet a companion; yet she is for this life alone. Therefore let us so live together in this world, that we may live with our Husband CHRIST JESUS in the world to come.  
Now to the persons among whom it is honourable: among all: high and low, rich and poor, Magistrate and Subjects, Ministers and people.  
Among all.]  
Because the adjective in the original Text may indifferently be applied either to the masculine or neuter gender, there hath been great controversy, what substantive should be supplied. Some interpret 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, etc. Yet rather it is to be 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 fornication and adultery is to be avoided 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 judgement of God.  
So doth Saint Chrysostom interpret it.  
Ob. It cannot be understood of the persons: for if it be honourable 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 allowed it in his Word. Not amongst children, eunuchs, etc. as, 1 Tim. 2.4. God will have all men to be saved. Yet not wicked men persisting in their sins. All, that is, of all conditions. So here marriage is honourable among all. 
1 Cor. 7.2.  Yet not among those degrees which God hath inhibited, but among all estates.  
I what condition soever they be, high or low, rich or poor, Magistrate or Subject, Minister or people, Marriage is honourable 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 Gospel were Married, and so continued a long time, about four hundred years after Christ's ascension. The first that inhibited marriage, was Siricius, four hundred years after CHRIST, as Gratian one of the Pope's chief Champions doth confess. Afterwards a single life with great severity hath been imposed on them. Sozom. lib. cap. 23. calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which the Nicene Council was about to consult upon, that ministers should not lie with their wives, which they had before their ordination. The last Council of Trent, pronounceth them to be accursed, which dare affirm that Priests adopted already into holy orders may marry.  
They confess that there is no jar between Matrimony and holy orders in respect of the essence of marriage: 
Sess. 24. can. 9  but in respect of the act of copulation, which maketh a man altogether carnal, and unfit for the execution of holy duties. But if that had been sufficient to debar the Ministers of the Gospel of marriage, why was it permitted to the Priests in the Law, which were every day in a manner to be occupied about the Temple?  
Some said of old age, avocat à rebus gerendis: So it cannot be said of marriage, no not in ministers, avocat à Sacris gerendis. Spiridion B. of Cyprus saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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, affirm, to whom God hath given a good wife.  
Thomas affirms, 2a. 2 ae. q. 8. art. 11. that the vow of Continency annexed to holy Orders, hath no other pillar to lean upon, but the Church's decree; and for that cause may be dispensed withal.  
Durandus in a Book he made of the manner how to celebrate a Council, contendeth by many reasons, that it were good for the ancient liberty of marriage to be granted again, by a general Council unto the Clergy.  
Lindanus thinketh it were more holy and righteous.  
Cardinal Cajetan affirms, that properly to speak, it cannot be proved neither by reason, nor authority; that a Priest should sin, if he did marry. Platina in the lives of the Pope's reports, that Pius the second himself said, there were some reasons why marriage was taken from the Priests, but there are more and better reasons, why it should be restored unto them. Bellarm. in his Book that he writeth of the Clergy saith, that the vow of Continency annexed to Orders, is not a mere Divine decree, yet an Apostolical decree. A distinction without a difference: as if the Apostles being the holy men of GOD carried by the Holy Ghost, did set down any thing, which was not Divine: and he calleth it Apostolical, 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 weak grounds it standeth, even our Adversaries being judges. But because it is not good to stand to their courtesy, we will prove by unanswerable Arguments out of God's Word, that Marriage is also honourable amongst the Ministers of the Word, and that they may challenge it as well as others.  
1. That is a general licence extending itself unto all. 1 Cor. 7.2. They of the Clergy are subject to be entangled with the sweet bait of concupiscence, as they of the Laity, unless GOD sustain them with the hand of his Spirit. The Roman Clergy ministereth to us too many examples. One john a Cardinal sent from the Pope to ratify the condemnation of Priests marriages, the very next night was taken in bed with an whore. So was D. Weston the Prelate in Q. Mary's days, and sundry others: had it not been better for them to have married?  
2. If the having of a wife, the wise government of her, his children and family be a note, whereby a Minister must be tried; then it is lawful for him to have one.  
But this is one special 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 ten, twelve, or twenty Churches? A ridiculous Allegory. For the Apostle speaketh of a natural wife, of whom he begetteth children; not a spiritual wife, as the Church is.  
Ob. 2. Saint Jerome expoundeth it in the Preterperfect tense, which was the husband of one wife, not which is.  
So. So we may say of the rest, such a one must be chosen, which was sober, which was modest, which was apt to teach.  
2. Tit. 1.6. The Verb of the Present tense is plainly expressed.  
Ob. 3. Bell. Soul, that Saint Paul doth not make a law, that a Bishop should have a wife: but that he forbiddeth him to have more wives than one.  
So. But if it had not been his meaning to permit a Bishop a wife, why doth he make mention of his wisdom in the education of his children? unless he should have children without a wife, as the Pope and his Clergy sometime have had, if their own Authors say true.  
3. If it be lawful for a Minister to demand maintenance at the charges of the Church, for the keeping a wife, then may he lawfully have a wife.  
But it is lawful: as Saint Paul disputeth by many reasons. 
1 Cor. 9.4.  Who goeth a warfare at his own charges? what shepherd doth not live of his flock? why should not the spiritual Shepherd of the soul be maintained, himself, his wife, and children, by the sheep whom he feedeth?  
Ob. This is to be referred to those women which served the Apostles of necessaries, as certain wealthy women following Christ, ministering unto him of their own 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 prove, that he 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 Greek, not as it is in our English Bibles.) He addeth the name of Wife in the next place, to show 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 own accords: they were not carried. The Greek word importeth 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 interpret this place, of the Apostles wives.  
4. All the Apostles were married. All save two at the most, Saint Paul, and Saint john. Saint Philip also the Evangelist was married, for he had four daughters, that were Prophetesses, Act. 21.9.  
Sundry might be alleged in the Ecclesiastical histories.  
Gratian and Platina both reckon up many Popes, whose Fathers were married Priests, as Boniface the first. Felix 3. Gelasius the 5. and others: yet he saith, they were not borne in fornication, but in lawful marriage. One exception they have, that they were married before they had taken Orders, not since, and that afterwards they lay not with their wives.  
But how prove they that? The Apostles indeed forsook all, and followed Christ: but it is like, they left their wives no more than 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. john 19.27. it is not like they would keep their houses, and not their wives.  
2. Saint Paul affirms, 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 he proveth, that he himself being then in holy Orders hath authority to do the like.  
3. If the High Priest in the time of the law after he was anointed with the holy oil might marry: then Ministers now after they be in Orders may marry: for greater sanctity was required in the High Priest being a type of CHRIST, than the Ministers of the Gospel: but he after he was consecrated might marry. Levit. 21.10. & 13. A virgin he might marry, but not a widow. Wherefore let the Ministers of the Word as just occasion is ministered unto them, take upon them this estate, which the Lord pronounceth to be honourable among all▪ and let us heartily give thanks to GOD for this happy reign of our gracious Sovereign, wherein we may safely enjoy the liberty 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, etc.  
As for the first marriage all confess, except it be the Tatians, Eustathians, Eucratitae, that this is lawful. The Papists do not condemn second marriages, yet they count them not so honourable as the first, for they subtract benediction, and blessing from them. Tertullian writing to his wife, persuades her not to marry again the second time: but in his Book de monogamia he shows himself plainly in his colours, and is very bitter against second marriages: his principal reasons are as weak 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 dies; therefore there is no necessity of one wife: when one is dead, in the fear of God we may take an other.  
2. It is not good for man to be alone: Faciamus ei adjutorium: adjutores 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 general, not of the first wife alone: every woman successively is an helper: the second, third, or fourth, is an helper. God provided but one helper at once; yet successively he may have many helpers.  
3. They that be of Faith are Abraham's children. Now when Abraham believed God, and it was imputed to him for righteousness, he was monogamus & praepatiatus: therefore they that be Abraham's children, must be Monogami. Recipe digamiam, admit & Circumcisionem.  
1. Abraham believed God, after he was married to Keturah his second wife, as well as he did, when he had Sarah his first wife: therefore digami may be Abraham's children, as well as monogami. 2. Circumcision and a second wife are not relatives: for Abraham was circumcised, when he had his first wife. Then they that have but one wife must also be circumcised.  
4. joseph had but one wife: & hoc nomine audeo dicere patre meliorem. Aaron and josua 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, he might afford his presence to a second marriage.  
6. This was the Institution of Matrimony, they twain shall be one flesh: A second wife is aliena Caro: and a second marriage is adultery.  
The first twain are one flesh: so are the second twain, and the third twain.  
7. We must be as innocent as doves. A dove hath but one mate.  
He speaks there of a woman, 
1 Cor. 7.39.  whose first husband was an heathen, he would not have her to marry a heathen again: if she married a Christian, he should be as her first husband, because the former being an infidel was as no husband.  
8. 1 Tim. 3.2. A Bishop must be blameless, the husband of one wife, etc.  
This ties all Christians, as the other, to rule the house well, to be no strikers, no evil speakers, not to be given to wine: to be the husband of one wife at once: for Polygamy began at that time to be frequent in Asia.  
Howsoever some have unadvisedly declamed against them, the Scripture allows second marriages, 1 Cor. 7.39. Loquitur indefinite, says Saint Augustine, de bono viduit. ca 12. he doth not say, if her first husband, but husband, whether first, second or third, etc. 1 Tim. 5.11.14. Younger widows S. Paul would not have to be admitted to office in the Church, because they might marry: and he wishes them to marry and bear children. Our Saviour CHRIST, john 4.18. reproveth the woman of Samaria for keeping a paramour instead of an husband, but he doth not check 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 lawful: yet as Saint Paul says, all things are lawful, but all things are not expedient. There is more inconveniency in regard of diversity of children, of the divers disposition of sundry wives and husbands, etc. in the second marriages, then in the first: therefore greater care, wisdom, circumspection, is to be used in them. Yet as God hath ordained marriage for all, so all may fly to it. Notwithstanding, because the time is short (as the Apostle speaketh) contracted into a more narrow room 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 marriage. The estate peradventure is honourable; but the bed is dishonourable: nay, says the Holy Ghost. Bell. l. 1. de Sac. Bapt. c. 5. says, there is turpitudo & immundities in the act of marriage, abusing that place, Apoc. 14.4. Where it is apparent the Spirit of God metaphorically calls all the Elect Virgins, that shall triumph with the Lamb in the life to come. Otherwise no married 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 Verb substantive may be supplied in the midst of the sentence, and then the sense runneth thus, And the bed is undefiled, meaning the marriage bed: it is no polluted bed, as the bed of adulterers and fornicators is: it is no polluted thing: or else the beginning of the Verse must be repeated, and bed undefiled is honourable: whereunto I do rather lean, because such repetitions are usual.  
It is a profitable caveat to married folks, instructing them how to behave themselves in the bed of marriage.  
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 married: they may have their lawful sports and honest recreations one with another. Isaac sported with Rebeccah, neither did he incur any just reprehension for it. 
Gen. 26.8.  If he had thought he had been in the sight of Abimelech, he would not then have showed such familiar tokens of love: yet wheresoever they be, they must do nothing, but that which may be warrantable by the Law of Nature, and the Word written.  
As the Psalmist speaketh, Whither shall I go from thy presence? If I climb up into heaven, thou art there, etc. So all married persons may say within themselves, in the midst of all their delights: Whither shall I go from thy presence? If I walk 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 do nothing in this estate which may be displeasing in thy sight. This is the bed undefiled, that is honourable and wellpleasing unto the Lord. God grant it may be so among us all.  
The bed itself is undefiled. As they be put together in the Church: so they may meet together in the bed, for the procreation of children, that may be mutual comforts to them both, and may be as Olive branches round about their Table: which may be profitable members both in Church and Commonwealth, and Citizens of Heaven. Yet let them take heed they be not drowned in the pleasures of marriage. Let them not say with him in the Gospel, I have married a wife, therefore I cannot come. I cannot pray, hear sermons, read the Scriptures, etc. A wife is appointed as an helper to further thee to Heaven, not as an hinderer to keep thee out of Heaven.  
That may suffice for the commendation of marriage: now to the condemnation of all unclean persons, that neglect or violate marriage.  
Whoremongers.]  
Graec. fornicators: when either the one or both parties be unmarried; than it is either simple or joint fornication.  
The Greek word is derived of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies, to sell: such as sell their bodies, as victuallers do their meat: so do fornicators.  
They make a sail of their bodies from Christ, unto whom it is due, unto an harlot that hath no interest in it.  
Adulterers.]  
The filthiness committed between married 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.  
judge.]  
That is, metonymically, he will punish; the cause being put for the effect.  
There is a [but] against them. justice is good: but unjust dealing is nought. So marriage is honourable, but fornication and adultery is abominable.  
What need I have a wife of mine own, when I may borrow of another man? I but Whoremongers and Adulterers GOD will judge.  
GOD judgeth them sundry kind of ways, in this life, and in the life to come. In this life, 1. His judgement is on their souls, which are translated from GOD to the Devil: Wine and adultery take away the heart: 
Host 4.11.  the heart of an adulterer is more on his Harlot, than on God: and that is a fearful judgement. A covetous man makes his money his God: and an adulterer makes his quean his God.  
2 His judgement is on their bodies: fornicatio quasi formae necatio: many loathsome diseases are on them, as the French-pox, consumptions, etc. Men are afraid to drink of their cups, and their bodies many times waste and consume away.  

Prov. 29.3.  3 On their goods: the sin of Adultery hath brought many a rich man to beggary. The prodigal Child quickly wasted his goods on harlots: they be as sponges to drink up a man's wealth: their riches melt as wax.  
4 On their good names: they be odious to all men. Yea, one Adulterer will speak ill of another, and upbraid one another by this sin: 
Gen. 34. ult. Deut. 23.18.  one principal thing that the Orator cast in Catelins' dish was, his beastly and incestuous life, Cane pejus & angue.  
5 On their children. Sometimes they be fools and idiots; sometimes lame in their hands, in their feet. In ancient times they might bear no office in Church or Commonwealth. Sometimes they are taken away by an untimely death, as David's child was, which he begat of Vriahs' wife; they cannot inherit the Lands of their Fathers. One way or other the brand of God's wrath is on their posterity.  
So that the truth of this sentence may be apparent to us all. GOD will judge. Yea, though there be never so great men in the world, against whom the sword of man's authority cannot easily be drawn forth: yet GOD will be sure to meet with them. Amnon was a King's Son; yet because he defiled his sister, GOD slew him, and he was slain at a banquet, when his heart was merry with wine, and did not so much as dream of death: when he had little time to repent him of his wicked life. Absalon was heir apparent to the Crown; nay for the time he was King, having put down his father: yet because he had played the incestuous beast, the Lord in justice caused him to be hanged by his own hair, and so he died miserably. jesabel was a Queen, yet because her adulteries were in great number, she was cast out of a window and eaten with dogs. Whole Cities have been destroyed for it: as Sodom and Gomorah with those adjoining to it. All the males in Shechem were put to the sword for ravishng one maid. The wrong offered to one woman was almost the utter overthrow of the whole Tribe of Benjamin. Therefore let us tremble at this sentence. Though men judge them not, yet God will judge them: though the judge of the Assizes will not punish them: though for a little money they may escape in the Courts; yet the judge of the World will punish them severely. If for some causes best known to himself, they escape his fingers in this world: yet they shall feel the heavy hand of his indignation in the world to come. This ye know: all that be in the School of Christ know this, 
Eph. 5.5.  that no whoremonger, wanton, buggerer, shall inherit the kingdom of GOD. Without the gates of heavenly jerusalem, are Dogs, Enchanters, Whoremongers, Liars. A terrible sin, that excludes us out of Heaven. Therefore let us all beware of it. It is a sweet sin to the flesh, but God hath provided sour sauce for it: therefore let it be detested by us all. If we feel the fire of lust burning in us, let us not sit at the wine, go 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 fly to marriage for the quenching of it: for the avoiding of fornication, let every man have his wife,— Marriage is honourable among all, and the bed undefiled: but whoremongers and adulterers God will judge.  
Demosthenes went to Lais the strumpet for a nights-lodging: she asked ten thousand drachmas: nay soft, says Demosthenes, nolo tanti emere poenitere. So if an harlot say to us, as Potiphars' wife to joseph, Come lie with me, etc. Let us abhor it and say, I will not buy repentance so dear. We shall one day repent us for it; either to our grief or amendment in this life, or to our condemnation in the life to come.  
The Sodomites burned in Lust one towards another: now they burn in hell fire: They suffer the vengeance of eternal fire, as S. jude speaketh. A full sin that banishes us out of Heaven. Plutarch makes mention of a certain King named Lysimachus, that being exceeding dry, sold his Kingdom for a draught of water: after he cries out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; heu, pro quam exigua voluptate regnum perdidi; so may the adulterer say, for what a little pleasure have I lost the Kingdom of Heaven!   

VERSE 5.  
1 AN admonition; 2. The reason: the admonition consists of a dehortation from covetousness: and the prescription of a remedy against it.  
He doth not say, be ye without covetousness, but let your conversation, all your manners, behaviour, and actions, be void of covetousness.  
Without the love of silver, a part put for the whole.  
Whatsoever some men do, it smells of covetousness; their buying and selling, all the bargains they make, all the journeys they take, all the words that issue out of their mouths: the clothes on their backs, the meat they put in their belly, all savours of covetousness. Any commodity they have, they will sell dear; they will buy cheap: they will watch poor men, whom necessity constrains to sell, and they will have it of them for little or nothing. They will go meanly, fare hardly: all that they do hath a sent of covetousness. Therefore says he, so converse among your neighbours, that all may see, that the world is not the principal mark ye aim at: buy and sell without covetousness. Let your house keeping be without covetousness. Let your talk and speeches be without covetousness. Pay the Minister his due, without covetousness. Let covetousness be banished from all your actions.  
1 It is the root of all evil: ye cannot abide bitter roots, in your Gardens: no root is so bitter as covetousness: and it will draw all evil after it. A covetous man will lie, swear, steal, kill for money: therefore root it out of the garden of your hearts.  
2 It excludes men by name out of the Kingdom of Heaven 1 Cor. 6.10. That is provided for liberal men, that cloth the naked, feed the hungry, relieve the oppressed, etc. Not for greedy covetous misers, that do no good with their wealth.  

Eph. 53.  3 It ought not once to be named among us. When we speak of filthy and uncomely things, we do it with a preface, saving your reverence, etc. So when thou speakest of Nabal say, there is such an one, saving your reverence, a covetous man: it should not be named, much less practised by us that be Christians.  

jude 18.24.  4 Covetousness is idolatry. A covetous man makes an Idol of his money. If the Idolaters Idol be gone, all is gone: What have I more, said Michah? So if his money be gone, his god is gone. An Idolater makes a strong Chapel to put his Idol in: a covetous man makes a strong Chest to put his money in. O spare my Idol, says Idolater. O spare my money, says the covetous man, my back and belly shall be pinched ere I will lay out my money, an Idol is the Idolaters Master. Baal of Bagnal, dominari: so money is the covetous man's master: therefore let covetousness be abhorred by us all. We are in the world: but we are not of the world: we are men of another world, Citizens of heaven; therefore let us not be drowned in the world. But alas, covetousness spreads herself 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 covetousness.  
A remedy against it, is a contented mind; 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 uncertain: uncertain whether we shall get it, how long we shall keep it: therefore be content with that, etc.  
The cause of covetousness is a discontented mind. None is content with that which he hath: If he have an hundred pounds, he would have two: If two hundred; then five hundred: If five hundred; then a thousand: If a thousand, than ten thousand, etc. and so ininfinitum: there is no ho, no stay. If a man have one house, he would have another: If two or three, than an whole Town: If one Town, than many: Nay an whole Country. If he be a Gentleman, he would be a Knight, a Lord, etc. Nay if he have one kingdom, 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 covetousness in us all. How mean soever our condition be, let us be content with it. We are worthy of nothing: not of a drop of drink, of a morsel of bread, or of a rag to cover us withal. If we have never so little, let us be thankful to GOD for it. What if thou hadst never so much? thou canst carry nothing away with thee, but a winding sheer, or a coffin: therefore let us rest contented with that portion GOD allotteth to us. Esau could say, 
Gen. 33.9.  I have enough: none of us can say so: we are worse than Esau. Let us praise GOD for the meanest estate, and refer ourselves to His wisdom and goodness, Acts 2.46.  
The reasons are two: the one taken from God's part: the other from our part.  
Ipse dixit, the Lord; the high and eternal God: Ipse dixit was a sufficient proof with the Pythagoreans: and shall it not be with Christians? If God hath said it, let us require no more.  
This was spoken to josua: but in him to us all. 
josh. 1.3.  That which was spoken to the Captain of the people, was spoken to the whole people, and so consequently to the whole Church in all ages. Whatsoever things are written, are for our learning. God did not forsake josua, He always ministered to all his necessities, He stood by him in all battles, He protected him from all enemies. So He will not forsake us. What makes a man covetous, greedy of the world, but a fear that God will not provide for him. Why? He hath said, He will not forsake us: therefore let us believe Him. Though all friends fail, fathers and mothers forsake us: yet than God will take us up. Let Him be our pillar for us to lean upon: He will feed us with food convenient, and of the hidden Manna, etc.  
He gave josua not only things necessary, but many glorious and honourable victories: and shall he not give us that which is requisite? He can do it: the earth is His, and the fullness thereof. He will do it: we are as the apple of his eye. Will that child macerate himself with care, that hath a rich and loving father to provide for him? God pitieth us more than any father can do his child: therefore let us not distrust: God yesterday, and to day, the same for ever. If he provided for josua, he will also provide for us.  
God may withdraw himself for a season: 
Hose. 5.15.  yet he will never forsake us. The Sun may be hid under a cloud, yet the Sun is still: so God may hide himself from us for a time, yet he hath a care of us and will never forsake us. He seemed to have forsaken the widow of Sarepta, when having but a little meal in a barrel, she was going out for a few sticks to kindle a fire, to make a cake for her son and herself, and so to dye; yet, he did not forsake her: the meal held out all the time of the famine.  
He seemed to have forsaken Elias, when he sat under a tree fainting, yet he did not forsake him: He commanded an Angel to feed him. He seemed to have forsaken Lazarus, when he could not get crumbs; yet he did not utterly forsake him, he took him into heaven to himself; and the Anqels carried his soul thither. God may suffer us to be brought to a low ebb: yet he will not forsake us: He will stir up one or other to relieve us: if men will not do it, He will cause beasts and unreasonable creatures to do 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 courageous speech for the demonstration of our faith. Having GOD'S promise we may be bold to build upon it. So that we may boldly say, with the Prophet David, I will not fear what man can do unto me. No, nor the Devil that envious man.  

Mat. 13.28.  We are too much afraid of men. Isa. 51.12. when Gehazi saw the Host of the Aramites, he cried, alas, what shall we do? When King Herod frowned on them of Tyrus and Sidon, they quaked and sought his favour. 
Acts 12.20.  Achaz. Isa. 7.2. At this day, if there be a great man in the Country, that sets himself against us, that threatens to break our backs, we are in a woeful case, we know not what to do. If a rich man in the Town be our enemy, that hath threatened to fit on our skirts, and to drive us out of the Town: we are mightily afraid, there is no heart in us. Against this fleshly and ungodly fear, let us oppose this buckler: the Lord is my helper— Such a one hath threatened to beggar me, to make me not worth a groat: fear him not: God sends a cursed Cow short horns; He hath a thousand ways to curb him.  
If God be on our side, who can be against us? What comparison between God and man? God can take the breath out of his nostrils in the twinkling of an eye: He can overcome him by flies, as He did Pharaoh: He choked Pope Adrian with a fly: He can send worms to eat him up, as He did to Herod. All the men of the world are to him as a fly to an Elephant. He can suddenly crush them. He confounded the Counsel of Achitophel, overthrew Goliath with a stone. Therefore let this victorious song be always in our hearts and mouths: The Lord is my help, and I will not fear what man can do unto me: nay, I will not fear, what all the Devils in hell can do unto me.  
God is a spirit: man is flesh. God is strong: man is weak. God is the Creator: man is the creature. God is the Lord: man is the servant. Therefore if God be our helper, what need we to fear a man?  
We in England have many enemies: enemies without the Realm, and within. The jesuits are always busy, ever working some mischief against us: they are plotting continually: they have always some mischief or other a forging in the shop of their cruel brain: they would fain make a general riddance of us all. Yet let us say, the Lord is our helper, we will not fear what man, no not what those bloody men can do against us.   

VERSE 7.  
BEfore, he gave moral precepts: now follow precepts of doctrine and Religion.  
1 An exhortation to perseverance in true Doctrine. 2. A dehortation from false. He exhorteth to perseverance in the truth, by two Arguments. 1. From the example of their spiritual guides and Captains, that have gone before them. 2. From the unity of the Doctrine of Christ, verse 8.  
Touching their guides and rulers, there be two things 1. A remembrance of them. 2. An intimation of them.  
Suffer them not to slip out of your remembrance: though they be dead, yet let not their memory dye.  
He stirs them up to a remembrance of them, by a lively description 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 think upon them, that the recordation of their virtues 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 perpetual remembrance. If I forget thee o jerusalem, say they in the Psal. Let not us forget the holy men, that died in the Faith of CHRIST. I am as a dead man out of mind: Dead men are soon forgotten. Let us remember Isaiah, that was sawen in pieces for the truth: remember Saint Peter, Saint Paul, the Prophets, Apostles, Martyrs, that have laid down their lives for the truth. A notorious thief, an infamous drunkard, like Falcidius, qui superavit totam Asiam bibendo, an egregious whoremaster, as Hercules, shall be remembered: we will speak of them with a kind of jollity. But good men, zealous and sober Christians shall soon be forgotten: we seldom remember them, and talk of the good things, of the excellent graces, wherewith GOD adorned them. It may be we will remember some Preachers that be dead, and talk of them to the disgrace of some that be alive, to cast them into the dish of the living, to upbraid them withal: but we do not remember them for our own benefit, comfort and instruction, that they may be as bells to toll us to the like good things that were in them.  
Remember Lot's wife, said Christ: but that was to avoid the backsliding that was in her. Remember your rulers, to embrace the virtues that were in them.  
But how must we remember them? by following of their Faith. Whereunto he inviteth us by a contemplation of their conversation, from the beginning to the end: how sincere, how constant, they have been in the whole course of their lives. Nothing could make them to start, or to shrink from Christ and his Gospel, but they continued manfully to the end. Follow them in this.  
Here we may see how we are to honour the Saints departed.  
He doth not say, Erect Churches for the memorial of them: appoint holy days to remember them by: worship their relics: Saint Paul his napkins, Saint Peter's cross, the stone that hit Stephen on the elbow, their bones etc. pray to them, visit their tombs and sepulchers, go in pilgrimage to them: no, no, but follow their faith: as they have been faithful to the end, not regarding their own lives: so be you. This is the best honouring of the Saints departed.  
If there have been any slips and infirmities in them, as all of them have had some: let us not follow them in those, as Plato's Scholars followed him in his crooked back, in going, stooping, as he did, and as Alexander's 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 denial, Paul and Barnabas in contention: but let us follow their Faith, their hope, zeal, continency, their frequent and fervent praying, their enduring of all crosses for the Name of Christ, and their constancy in the profession of the truth to the last gasp. Neither famine, cold, nor nakedness, imprisonment, banishment, sword, fire, faggot, could draw them from Christ. Let us follow them in these things, that we together with them may follow the Lamb in the life to come.   

VERSE 8.  
WHy? they might have one Christ, and we an other: they one doctrine, and we an other. That cannot be: jesus Christ the same yesterday, and to day, and for ever; in the time of the law, now in the time of the Gospel, 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 war: Apollo for wisdom: Bacchus for wine.  
He was declared after one manner in the law, in types, figures, sacrifices: after an other manner now: but always 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 do. There is one Christ, one Faith, one Baptism, one Church: none other foundation can any lay, than jesus Christ. He was the foundation of the Church in Adam's time, in Abraham's time, in Isaiahs' time, in Paul's time, in the law, in the Gospel; and shall be to the end of the world. Abraham saw the day of Christ, and was glad. All that ever have been saved, were saved by Christ, one GOD, and one Mediator between 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. Do not think that the Apostles had one Christ, and we an other: they one doctrine, and we an other. The doctrine of Christ hath been, is, and ever shall be the same. Socrates among the heathen was semper idem: but Christ is our semper idem: always the same, therefore let us cleave to him.   

VERSE 9  
HEre follows the dehortation; which hath two parts: the one negative, which we must not do; the other affirmative, what we must do.  
Be not carried about: as chaff, feathers, etc.  
With divers: by this understand the legal rites and ceremonies which were divers; that are of divers sorts. Falsum multiplex: verum simplex. And strange doctrine: which the Scripture doth not acknowledge. Strange birds; strangers out of an other Country, not bred and borne in the Scripture.  
Worshipping of Images, a carnal eating of Christ's flesh by transubstantiation, etc. are strange doctrines.  
Now, the heart cannot be established with erroneous doctrine, about meats, etc. but with the true doctrine of the grace and mercy of God towards us in Christ: being justified by Faith, we have peace with God: there is no condemnation to them that be in Christ. This doth establish the conscience, that the gates of Hell cannot prevail against us.  
Let our hearts be established with this grace.  
Not with meats. i. with unnecessary questions, about the ceremonial law. A part, is put for the whole.  
There was a time when distinction of meats was strictly to be observed: some had rather be cruelly tormented even to death, then to eat swine's flesh: but now the difference is abrogated. God hath said to Peter, and in him to us all, arise, kill, and eat: no creature now is unclean, all are sanctified by the Word of God and Prayer.  
The several Observations enjoined us in the Ceremonial Law, cannot make us acceptable to God; these cannot strengthen the heart: but the grace of God towards us in Christ, that his blood hath purged us from all sin; this is the true Cordial that strengthens the heart: Therefore stick to that, and be not carried away with other doctrines.  
What went ye out into the wilderness to see, said Christ of john Baptist? A reed shaken with the wind? We that be Christians, must be as stones firmly built on Christ the rock, not as reeds. If the East wind blows, the reed goes with that: If the West wind arise, it goes with that. Christian's must not be weather Cocks, that turn with the wind: we must be like the steeple itself, that standeth firmly; not like the weather Cock on the steeple: not like Ecebolius, that changed his Religion always as the Emperors changed: In the time of Constantine and Constantius, he was a Christian: In the Reign of julian, a Gentile, offering to their gods. When julian was dead, a Christian again, lying at the Church door, and saying to the people: Calcate mesalem insipidum.  
Thus, some now a days, are carried about; there is no stay in them: one while Protestants, an other while Papists; one while Brownists, an other while Anabaptists. Thus they are carried hither and thither. 
Eph. 4.14.  Be not as children, etc. Children are easily carried, won with an apple, lost with a nut; of one mind to day, of an other to morrow: ye may make them say and unsay: ye may make them call a man good or naught with the turning of an hand. We must not be like them, we must be as men well advised what to do. Ye may carry a cow up and down in the field with a lock of hay: ye may carry some horses whither ye will with a horse loaf. 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 carried by any from Christ. In the way of kindness, any friend may carry us: but let neither friend nor foe carry us from Christ. When certain of Christ's Disciples went away, Christ asked the twelve, Will ye also go away? but says Saint Peter in the name of the rest, Whither shall we go? so let us be as resolute: though there be never so many turne-coates, let us say, Whither shall we go? to Popery, Anabapt. to Brownisme? no, We know whom we have believed, we will never depart from the truth, and Word of God, established amongst us.  
Since the reformation of Religion in England, God wonderfully blessed this land: how did he miraculously preserve it in Q. Elizabeth's days! how many treacheries have been discovered? how was the invincible Navy of the Spaniards foiled? How prosperously without the shedding of one drop of blood came King james to the Crown, to the great joy of us all? How graciously hath God protected him and his Realm since? There hath been treason on treason: but God hath broken the nets of them all.  
Among them all, the powder treason, that should have been effected by a match, is most unmatchable: hell itself cannot devise such another. Fight neither against more nor less, said the King of Aram to his soldiers, save against the King of Israel only. So the Papists heretofore cried, away with Queen Elizabeth, fight against her: that is enough. Now not the King alone, but the Queen, Prince, and all their royal Issue, the Nobility, and Clergy, the judges, the Knights, and Gentlemen, all the Parliament should have been blown up at once: if this had gone forward, where had we been? Here a leg, there an arm: here the head of such a Noble man should have been carried about with gunpowder: but GOD be thanked, we all remain still, and pure Religion, in despite of all, is continued among us. Therefore let us not be carried about with divers and strange doctrines. As God hath upheld religion among us strangely and miraculously: so let us hold it fast, and persevere in it to the end. Though an Angel from heaven, much more though a Priest or jesuit from Rome, though a Papist, an Anabaptist, a Sectuary preach to us any other Gospel, 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 eternal life: we will not depart from thee, but continue in thy truth for ever, and not fall into error.   

VERSE 10.  

2 Reason,  IT is taken from a contrariety between the Ceremonial Law and Christ. If they that will be justified by the observation of meats and other parts of the Ceremonial Law, cannot be partakers of Christ; then that is to be abandoned: but they that will be justified by the observation of meats, etc.  
Ergo.  
Where first the Doctrine, 10, 11, 12. secondly, the Use.  
The Doctrine is first propounded, then confirmed.  
An Altar, that is, a Sacrifice upon an Altar, which is JESUS CHRIST.  
So the word is used, 1 Cor. 9.13.. 2 The word [eating] doth require it: we eat that which is on the Altar: the Altar itself 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. jesus Christ that was sacrificed on the Altar of the Cross for us, whereof they have no authority to eat, that are still wedded to the Tabernacle, and the rites of the Ceremonial Law. The Tabernacle and Christ cannot stand together. If ye will needs retain the shadow still: ye have no right to the Body. If in this clear light of the Gospel, when Christ the end of the Law hath appeared, ye will keep the Law still; than ye have no interest to Christ, no benefit by him, Gal 5.4. Therefore away with the Ceremonies of the Law. The like may be affirmed of the observation of any thing with Christ, for the obtaining of eternal 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 eat of them: 
Leu. 16.27.  no more can they, that now cleave to the Tabernacle, eat Christ.   

VERSE. 12.  
THE thing signified is Christ.  
Whereof the blood of the beasts was but a type.  
Not within the City of jerusalem, but without in the place called dead men's skulls: as malefactors at this day for the most part suffer without the Town and City: the Gallows stand without.  
They that think to be sanctified by any other thing than by Christ, cannot have the benefit of his passion.  
jesus,] the Saviour of the world, the Son of the High and eternal God.  
Which otherwise could not be sanctified. The blood of Goats would not serve the turn. It must be his own blood.  
After a most base and ignominious manner, he was crucified between two thiefs: He humbled himself to the death, yea, the death of the cross.  
O the wonderful love of Christ! Christ's love should constrain us, that as he hath died 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 blood of jesus, 
2 Sam. 23.17.  the Son of God. Let this constrain us to forsake our sins. David would not drink of the water, for the which the Worthies ventured their lives: and shall we drink of the water of sin, which cost Christ his life? Christ shed his blood for our drunkenness and uncleanness, pride, malice, etc. And yet shall we wallow in them? We lay not to heart the price of our redemption. We forget the Lord that hath bought us.— We are bought with the blood of God, Acts 20.28. Therefore let us not serve the devil, but him that hath bought us. We are Christ's, not our own, he hath paid dearly for us, even his own blood; therefore let us serve him.   

VERSE 13.  
THE Use is double. 1. A departure out of the world.  
Without the Camp of this miserable world, where we have so many enemies. This is enforced, 1. By the example of Christ.  
When Christ went out of the Camp, he bore reproach: he bore his own cross a while, till he could no longer for faintness: he was nailed to the cross, shamefully reproached many ways. A Crown of thorns in derision, was set on his head, because he said he was a King. All that went by mocked him.—  
We go out of the world two ways: 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 jerusalem: therefore our conversation must be in Heaven. Let us go out of our fair houses, sweet gardens, pleasant pastures. Let us go out from our sheep, and Oxen, gold and silver, wives and children. Let us so use them, as if we were ready to depart from them. The time must come when I must leave you all. Therefore in the mean season, let us go 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 loath to go out, nay we dwell in the world continually: we are in the world all the week long; yea, even on the Lordsday too. We are like them, Phil. 3. Whose belly is their God, which mind earthly things: the world, the world, nothing but the world. Let Heaven go whither it will: If it were possible, we would make our Tabernacles here, as S. Peter would have done in the Mount. Go out of the world, that is an hard saying, who can abide it? Let us follow Moses in refusing a Kingdom. Monica, whose song was, volemus in coelum.  
How must we go out of the Camp of the world? not dreaming to live in a paradise here, but preparing ourselves for afflictions, being content to be reproached as Christ was. We must not think to go to Heaven in a featherbed, to sail always with a fair wind: through many tribulations we must pass thither, and be tossed with the wind of many reproaches by the way. Christ was reproached, and shall we imagine to go to heaven without reproaches? Let us arm ourselves for the bearing of reproaches, and let us in a manner glory of them. I bear in my body the marks of the Lord jesus. 
Gal. 6.17.  It is better to have Christ's marks, than a purple gown on our backs, or a triple Crown on our heads, as the Pope hath: and let this be a comfort to us: our reproach, if it be for Christ's sake, is Christ's reproach. If men mock us, they mock Christ: if they imprison us, or kill us for his Gospel, they kill Christ; and let us suffer with him, that we may be glorified with him.   

VERSE 14.  
2 IT is enforced by an argument taken from our estate and condition in the world. If we have no time of continuance here, then let us be content to go out. If a Tenant know that his lease is expired, he must be willing to go out. We have not so much as a lease, no not for a year, month, week, day, nor hour: therefore let us be willing to go out.  
But why should we go out of the Camp of the world? The world is a warm nest, and we have a long time to continue in it. Nay, we are deceived, the Cities themselves are of no continuance: the winds blow them down, the enemy may sack them, and make them even with the ground, waters may overflow them, fire consume them; many goodly Cities have been burnt.  
At the furthest, they shall all down at the day of judgement: then the earth with the works thereof shall be burnt with fire. We ourselves have no time of continuance in them. The Major of a City dies, the Aldermen die, the Citizens dye: there is dying of one or other every day. London, York, etc. are no Cities to continue in. Many are taken away daily, and GOD knows when our turn shall be. We must out of our Houses, Towns, Cities, we cannot continue here long: therefore let us go out before in affection, that when death comes, we may willingly go from all. Yet a wonder it is to see how men dream of a contivance here, and lay up goods for many years, as that rich man did: and yet this night thy soul may be taken from thee. O consider ye have no continuing here. Many Townsmen, many of thy neighbours, be gone, and thou must go too, thou knowest not how quickly: therefore think upon that City which continues for ever.  
Here we have none, but seek one: it will not be gotten without seeking. Seek the kingdom of God: seek the things that be above. Seek it by prayer, fasting, reading of Scriptures, heavenly meditations, etc. We are like Esop's dog, that snapped at the shadow in the water, and let the shoulder of mutton go, that was in his mouth: we look for shadows, silver and gold, sheep and oxen, and let the kingdom of heaven go, which is the substance of all. It doth not appear by us, that we seek for any City to come: we seek to seat ourselves, to establish our dwellings here, we care not in a manner for the life to come.   

VERSE 15.  
THE second Use is the Oblation of Sacrifices. 1. of praise. 2. of beneficence. 1. the Precept. 2. the Exposition of it.  
In the Precept these Circumstances; by whom: what: when: to whom we must offer.  
By Christ. joh. 16.23. 1 Pet. 2.5. Apoc. 8.3.  
The Sacrifice i. Spiritual. 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 praise i. the Body of Christ in the Eucharist, which the Fathers call the Sacrifice of praise.  
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 virtue of those words, that come out of his lips, the host is made.  
When must we offer? continually: In adversity, in sickness, in death, in prison, as Paul and Silas did.  
To whom? God is the Fountain of all good things. jac. 1.17. Therefore he alone is to be praised. To his Name i. to the Glory of his Name. Bellar. confesses that a Sacrifice belongs only to God.  
Infinite be the occasions that may induce us to the offering of this Sacrifice. Let us praise God for our Creation after his own Image, in making us Lords over all his creatures: for the goodly house and furniture of the world, which in mercy, he hath provided for us; the Sun, Moon and Stars, birds of the air, fishes of the sea, beasts of the field, all are for us. Let us praise him for our food and sustenance. How many creatures die for us, and yet we are more worthy to dye than they? Let us praise him especially for his holy Word, the silver trumpet to call us to Heaven: for our Sanctification by his Spirit.  
Chiefly for our Redemption by jesus Christ. If he had not been borne, and died for us, it had been better for us we had never been borne. Therefore let us praise God continually for him. Let us praise him for our peace, that there be no wars in England, no leading into captivity, no complaining in our streets. Let us praise him for our health. What a number be sick, and we are whole▪ nay, let us praise him for his fatherly castigations, in correcting us in this world, that we should not be condemned in the world to come. Thus did job: Blessed be the Name of the Lord. We can never want matter of praising of God: yet this Sacrifice, that ought always to be offered, is seldom offered. It may be we will praise God, when we come to Church with the Congregation: but little enough at other times. Praise ye him Sun and Moon, says the Psalmist, Frost and snow, etc. The very insensible creatures praise God in their kind, and we that are endued with sense, knowledge and understanding praise him not. The birds of the air are chirping betimes in the Summer mornings, singing cheerfully to their Creator, when we lie drowsing on our beds. 
Act. 16.25.  Paul and Silas when they were in prison, at midnight sang and gave thanks: and shall not we that have our liberty? Let us stir up ourselves more and more to this duty. As his mercies never cease: so let us never cease praising of him. Worthy is the Lord, from whom we receive all good things for Soul and body, for this life, and that which is to come, to receive all Honour and Glory, etc.   

VERSE 16.  
1. THE Precept: then the Reason.  
Do good [to all: chiefly to them of the household of Faith. Gal. 6.10. and to communicate:] we are not to keep all to ourselves.  
And forget not: we 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 Grammatici, quam non intelligant populi: says Bellar. I but Divines will reprehend them: nay, GOD will reprehend them: they break Priscian's head, and Paul's too.  
That is all one, say the jesuits. If GOD be pleased with good works; then they be meritorious. I? GOD is pleased with the Saints in Heaven: yet they do not merit: for when they have all joys, there remains nothing for them to merit.  
A number there be that labour to gather goods: but they do no good with them. Many a man of small ability doth more good in a Town, than some men of great wealth in the Town. We have not our goods for ourselves alone: 
Rom. 14.7.  no man liveth to himself, nor dyeth to himself. Yet now men are good for none but for themselves. Thou gatherest for thy wife and children, so do the heathen: so do bruit beasts. The birds build nests for their young ones; and an hen scrapeth for her chickens. If thou be'st a Christian, thou must do more good than so. As thou art full of goods: so thou must be full of good works, as Dorcas was: cloth the naked, feed the hungry, comfort the comfortless, be a father to the fatherless, an husband to the widows: give to the Schools of learning, for the continuance of the ministry, and preaching of the Word: do good one way or other in the Town and Country where thou dwellest. If thou canst not do good with thy purse, do good with thy tongue, by exhorting others, provoking them to love and good works: every way let us do good, especially with the goods that GOD hath lent us. Let us show ourselves good stewards of them. It is a more blessed thing to give then to take: yet we are all of the taking hand, none of the giving. 
Acts 20.35.   
Make ye friends of this unrighteous mammon. If ye keep all to yourselves, and do no good with it, you make your riches your enemies: they will condemn you at the latter day. If ye do good with them, you make them your friends, and these good works of yours, will follow you at your dying day. Yet some are so far from doing of good, that they do hurt by secret counsel and persuasion. Many are like rotten trees, that do no good till they die: they yield nor fruit while they stand; when they be cut down, they make a good fire to warm many withal. So it may be, there is good cheer at a rich man's burial, a dole then to refresh the poor withal, that did little good while he was alive. Let us remember this Lesson, to do good, and to distribute.  
God is well pleased with such Sacrifices: he is so well pleased with them, that he will give us a Kingdom for them in the life to come. Come ye blessed of my Father, inherit the Kingdom, 
Mat. 25.34.  etc. when I was hungry, etc. Therefore inherit the Kingdom prepared for you.   

VERSE 17.  
AS they must do good to all; so especially to the Ministers, that have the spiritual rule and government of them.  
1. How they must behave themselves to all in general. 2. what they must do for him in special.  
In the former the duties prescribed: and certain reasons for the enforcing of them. The duties are Obedience and Submission.  
It cannot be denied, but that all of what condition soever must submit themselves to the ministry of the word, yea Kings, Princes, and Emperors; because it is God's Ordinance; and in so doing they submit themselves to GOD, which is no disparagement to the greatest of them all.  
Yet touching matters of external polity in the Church and Commonwealth, all on the other side must be 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 Soul be subject to the Higher Powers. Yet in the Essential points of the ministry, all must subject themselves to the Rulers of the Church.  
For a more full unfolding of the matter, the duties we owe to these Spiritual Fathers are four:  
1. Reverence in regard of their Office. Alexander reverenced jaddus. Herod, john the Baptist. Obadiah called Elias Lord. My father, said johash to Elisha. If we reverence them not, the Word will not have so free a passage among us. They that use their Pastors unreverently, sin against God.  

Math. 5.13.  2. Love: Have them in exceeding love for their works sake. It is the best work in the world; the Saving of your Souls: therefore love them for it. You love the Fathers of your bodies, that brought you into the world, and will ye not love them that beget you with the Word of truth, 
1 Tim. 4. ult.  and bring you to a Kingdom? Obad. ult.  

Mar. 6.20.  3. Obedience, to their doctrine, exhortations and admonitions. Herod observed john Baptist, and did many things. You will obey the prescript of the Physician 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 counsel for your souls? though their reproofs be bitter, their rebukes sharp, Tit. 1.13. as the quality of the sin requires; yet accept of it, if they tell you, and that in love, of your covetousness, drunkenness, 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 spiritual things from them, and is it much, if ye give them carnal? They that served at the Altar, lived on the Altar: and shall not they that preach the Gospel, live on the Gospel? If the Preachers would preach to us, and take nothing, we would like them well: but we grudge at their maintenance: an Argument that we feel not the sweetness of the Word of GOD. The Galathians would have plucked out their eyes to do Paul good withal: We think much to pull money out of our purses to do him good withal. In the fear of GOD, if ye be good and religious people, discharge the duties, that GOD requireth, to them that have the Spiritual government and oversight of you.  
Why? there be two reasons to excite us to it: the one taken from the matter of their work; the other from the manner of their working. They are your watchmen: therefore submit yourselves to them, love them, regard them.  
Not over your goods and bodies, as the Magistrate is: but over your Souls, which are more precious: not as the fowler watcheth for the bird to catch it and kill it, but they watch for the preservation and eternal Salvation of your souls: therefore submit yourselves to them.  
All Ministers have Curam Animarum: none can be a Minister without that charge.  
Your Souls are subject to many enemies: there be innumerable devils that seek to carry away your Souls. As the hen watches for the chickens against the kite: so do they for you against the devil. There be sundry Heretics, that go about to infect your Souls with the poison of false doctrine, Papists, Anabaptists, Schismatics, Priests and Jesuits, Arrians, Nestorians, etc. The Ministers watch for you against them. There be sectaries, that for small matters would draw you from the Church: there be many dangerous sins, that are ready to cut the throat of your Souls, covetousness, pride, ignorance, etc. they keep a watch over you, and labour to bring you out of those sins. Therefore esteem highly of them, make much of these watchmen.  
This is illustrated by a spur, that pricks them to this watching: they know they must be countable for your Souls; therefore they watch over them. jacob gave account to Laban of every sheep he had; if any were lost or torn by the wild beasts, he required it at his hands, he made it good: so we must give an account to JESUS CHRIST, the great Shepherd, of every sheep in our fold. This makes us to watch carefully over your Souls. Some are to give a single account. We must all give account of our Stewardship, as private persons for themselves alone: some a double account, as Magistrates, Masters, Fathers, Ministers: therefore we had need to look to it, to cast over our Books betimes in this life, that our accounts may be joyful in the life to come.  
That we may say, Here am I, and the children that thou hast given me: Here am I Lord JESUS, and the sheep that thou hast given me.  
Suffer us to meddle with you, to reprehend that which is amiss in you: for we must give an account for you. Therefore we cannot let you alone, we cannot, nay, we must not permit you to sleep in your sins: we must lift up our voices as trumpets to waken you, because we are to give account for you.  
The second Reason is taken from the manner of their working: they would gladly do their work with joy: they would watch over you with joy: which they cannot do, if you be peevish, perverse and froward: therefore submit yourselves to them. What though we grieve them? what care we? will such a thing grieve him? he shall be sure to have it then: we will do it for the nonce. Some are at this pass. But you shall have no benefit by that: you hurt yourselves more than them.  
Unprofitable: 1. in this life: and that two kind of ways. 1. being grieved they cannot discharge their ministry so well to your edification: they cannot study so well, preach so well, as otherwise they might do: 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 cheerfully: they cannot build you up as an house to GOD so comfortably, as it were meet. Thus you gain nothing by grieving of them, but loose by it. Grief overthrows any work: a clothyer cannot labour in his calling well, that is grieved. Grief hinders any man: much more a Preacher. It deprives him of his sleep, and makes him unfit for any thing.  
2. The Preacher and Pastor being grieved must needs pour out his grief into the bosom of GOD Almighty, whose workman he is: he cannot but complain to God of it. Lord what untoward people be these? and do ye not think God will take his cause into his hand, look upon the grief of his steward, and by one means or other, by the pestilence, sword, famine, plague the people for it, that are the Authors of his grief? therefore grieve them not. You shall find it very unprofitable for you in the end.  
2. It shall be unprofitable you in the life to come, if ye repent not of it. CHRIST will say to all them that have opposed themselves to his Ministers, come, you are they, that have vexed my servants, depart from me, I know you not. Therefore so behave yourselves, that they may perform their Office with joy, not with grief.  
In grieving of them, you grieve the Holy Ghost, and Christ too. It is not we that speak, but the Spirit of Father, that speaketh in us. If we be grieved, he is grieved: and as Christ said to Saul, Why persecutest thou me? So he says to all peevish persons, that set themselves to grieve his Ministers, Why grieve ye me? Ye shall find the incommodity of it in the end. Therefore grieve them not: give them all the encouragement you can, that they may do their duty with joy, to the Salvation of you all.  
In the former verse, he enjoined Obedience to their Spiritual Governors: now he requires their prayers for them.  
1. He requests their prayers: 2. he affordeth them his prayers, verse 20.  
In the former, 1. the suit is propounded. 2. prosecuted, verse 19  
In the propounding, 1. what they are to do. 2. why they are to do it.   

VERSE 18.  
BY all probability it was Paul, and the rest of the Ministers that were with him, that put up this grace, to be prayed for.  
1. We will pray for them whom we love most. We are not commanded in the Word of GOD, to love any so dear as the faithful Preachers. Have them in exceeding love, says the Spirit of GOD. 
1 Thess. 5.13.  Excess is dangerous in all things, yet we must exceed in our love to the Ministers. Paul hath exceeded in the choice of his Word, and we must exceed in our Love: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, abundantly had been enough, yet he abounds above that; he puts an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to it, than an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: he could not go higher. Above all abundance in love. We love them best that do most for us. The Preachers do more for us then any in the world, under GOD. Our Fathers give us our bodies, but not our Souls: they make both Soul and body new creatures in Christ jesus. Our Fathers bring us into the light of this world, which we must one day lose again: they bring us to the light of the heavenly jerusalem, which we shall enjoy for ever: these than are most to be loved: therefore most to be prayed for. If that heathen King, and mighty Emperor did think himself more beholden to his Schoolmaster, then to Philip his Father, because from the one he had his Esse; from the other, his benè esse: Truly we are more to praise GOD for the Preachers, by whom we are made new creatures in Christ jesus, and Citizens of Heaven, then for our earthly Fathers, by whom we are made Citizens of the earth.  
2 We pray for you: we sequester ourselves from worldly businesses, that we may give ourselves to the word of God and prayer. Acts 6. there is never a day but we pray for you: we count it sin with Samuel to cease praying for you: therefore pray you for us. Vnum orare pro multis, is a great matter and requires much boldness and confidence, says Chrys. But multos orare pro uno, nihil est onerosi. When one man prays for many, oratio fit unius virtutis intuitu: 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, than we for you.  
3 There is singular use of the Preachers, Acts 16.17. we are GOD'S Torchbearers, that carry the flaming Torch of the Word of God before your eyes, to show you the way to the Kingdom of Heaven. They are the Charets and horsemen of Israel. Without us ordinarily you cannot be saved: how can they hear without a Preacher? Saint Peter saved three thousand Souls at a Sermon. Saint Paul saved Sergius Paulus the Proconsul, Dionysius a judge of Mars street, Damaris a noble Gentlewoman, and sundry others: and ordinarily not one man or woman can go to heaven, unless a Preacher carry him on his shoulders: not one sheaf can get into the barn, unless a harvest man do carry it: and thou canst not be carried as a sheaf into the barn of the Kingdom of heaven, unless some of CHRIST's harvest men carry thee thither: therefore pray for them.  
4 If we do 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 dug, it is the better for the Infant. If the householder have refertam villam, they shall far the better, that be in the house. If our gifts of wisdom, knowledge, discretion, of love, zeal, etc. increase, the commodity shall be yours.  
Then pray for us, and that heartily, in the Church and in your houses: that the Word of God may run, may have free passage, may have nothing to stay the running, that it may be glorified throughout all England, to the joy and comfort of us all. Pray for the Reverend fathers of the Church, that they may use the Sword of authority, which God hath put into their hands to the cutting down of all pernicious weeds, of Anabaptisme, Brownisme, Popery, in this garden of the LORD JESUS. Pray for all, faithful Preachers and Ministers whatsoever, that all the people from the highest to the lowest may know CHRIST, and live obediently to the Gospel. One principal reason why there be so many disorders in the Church is this, because the people have no care of their Ministers, seldom 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 again: but there is no praying for our Paul's and Peter's. If it had been said, prate of us, the people would readily have put that in practice: they make the Preachers their table talk, they speak evil of the Rulers of the people in all places. If it had been said, prey upon us, we 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 famine and scarcity. We in the time of a plenty take away their lands. Heretofore the lean kine devoured the fat, and were more ill favoured: now the fat devour the lean and are never satisfied. Heretofore the people gave their very earrings to the Priests: now they are ready to pull the coat over the Priest's ears. Every one in the parish will pray upon him: but scarce one will pray for him.  
If it had been said, 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 moat shall be made a beam, a molehill a mountain. 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 Zion, the peace of jerusalem, the salvation of your own souls, 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, said Achab, but I hate him. So some will say, indeed we have a Minister, but he is ever rubbing on my sores, therefore I hate him. Yet because CHRIST says, 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 sores being launched with the sword of the Spirit, which is the Word of GOD, they may be suppled with the oil of GOD'S mercy in CHRIST, and thou saved at the day of judgement.  
here we may see the wonderful humility of Saint Paul: he was a master-builder of the Church, had seen CHRIST, he was adorned with singular gifts of learning, and of piety, he spoke with tongues more than all: he was taken up into the third heaven, etc. He was a man deep in GOD'S books, in prayers often, in fastings often; he had traveled all the world over in the propagation of the Gospel of CHRIST. A man would have thought that his own prayers had been sufficient, he needed not the prayers of others. Indeed the prayers of Prophets, of Preachers are of great force with God. 
Gen. 20.7.  The LORD told Abimelech, that Abraham was a Prophet, he should pray for him. Yet the prayers of common Christians are also to be desired. Vis unita fortior. The prayers of the people and Ministers joined together will the sooner prevail with the Lord. The King may ascribe much, to the request of one of his privy Counsel: yet he rejects not the petition of the meanest Subject. The Preachers are of God's privy Counsel: He revealeth his secrets to them: yet the prayer of a righteous man is available, if it be servant. Cornelius was no Minister: yet his prayer went up into remembrance before God. The head needs the aid of the foot: 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 we pray for you? you are bad men: God will not hear our prayers for you. It is not so: for we trust we have, etc. 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 conscience again in praying for us. But it is rather a procreant cause of their prayers. We are holy men, such as fear God, as labour to keep a good conscience, and to live honestly: therefore pray for us. You are to pray for all, chiefly for them that be of the household of faith. We are of that household, and bring forth the fruits of faith, therefore pray for us. ungodly men that have no good conscience had most need to be prayed for: yet we may pray more boldly for the godly: God will sooner hear us for them.  
These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may either be understood of the persons or of the things: they are indifferent in the Greek. Some connexe them with the words following, and refer them to the persons thus: We are assured that we 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 retained. It agreeth with that protestation of Saint Paul, I have walked with all good conscience to this day. As here he says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: so there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Acts 23.1.   
See how confident he is in this point: he doth not say, we hope, we think, we have some probable conjecture or light persuasion, but we are assured, this with boldness 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 we are given to understand, that it behooveth all Christians, especially Ministers, to be assured of a good conscience in all their doings. Nothing is more terrible than an ill conscience. It is the only hell, as Luther calls it. If the Devil had not an ill conscience, he were in heaven in comparison. As on the contrary side, nihil in hac vita securius, nihil jucundius possidetur bona conscientia, says an ancient Father. Premat corpus, trahat mundus, terreat diabolus: 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 keep a good conscience. First for the conscience in general. It is called conscientia, says Bern. quasi cordis scientia: that etymology is not to be rejected, if it be taken with his meaning. Scientia, says he, is when the heart knows 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 Hebrews have no fit name for it: in all the old Testament the word conscience is not to be found. Yet the old translation hath foisted it into the Text, Gen. 43.22. Non est in nostra conscientia quis posuerit eam in marsupijs nostris: as also, Prov. 12.18. It is in the book of Wisdom and Ecclesiastic. but they were written in Greek. But the Hebr. put [leb] the heart, for it. David's heart smote him, that is, his conscience. Give not thine ear to every word that men speak of thee, for thy heart knoweth that thou also hast cursed others, that is, thy conscience. 
Eccles. 7.14.  In Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Latin conscientia, a joint knowledge or a knowledge with an other: either cum alio, that is with the high and eternal God; for none besides God and a man's own self hath an immediate knowledge of himself: 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 uniuscujusque. The Schoolmen say, it is applicatio Scientiae ad factum, seu faciendum.  
The best of the new writers, est practicus Syllogismus hominem excusans aut accusans.  
In my poor judgement, it may be thus defined, conscience is a function of the understanding, whereby we apply the general 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 we call theorical, but of that which is termed practical. Therefore it is in work and action. As a dead man is no man, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: So a dead conscience is no conscience, but nomine tenus. A seared conscience that is past feeling and doth nothing. Whereupon the Schoolmen contend, that it is neither habitus, nor potentia, but actus. His whole work is to apply the general knowledge engraven in us by the pen of nature, to our particular thoughts, words and actions. There be generales notitiae, or maxims written in our hearts: as, it is an horrible thing to commit murder, a beastly thing to commit adultery, a fowl 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 liar, a dissembler: therefore thou art abominable in the sight of God. The knowledge that is in us gives us the major: Conscience infers the minor, and the conclusion necessarily follows of itself.  
This is conscience in general; whereby it is easy to see what a good conscience is. One defines a good conscience thus. Quae habet in cord puritatem, in ore veritatem, in actione rectitudinem: and it is not amiss; yet it expresseth not the power of a good conscience.  
A good conscience is a comfortable applying of the knowledge that is in us, to the joy of our hearts: whereupon ariseth boldness and confidence, so that a man thinks himself as it were in heaven. I will give you an example of it in a minister. Knowledge gives Saint Paul the major: every minister of CHRIST that hath walked faithfully in his calling, shall have a crown of righteousness: a good conscience in Saint Paul makes the minor, and brings in the conclusion. I have fought a good fight, kept the faith: therefore for me is reserved a crown of righteousness: This is a good conscience, 
2 Tim. 4.7.  which ought in some measure to be in us all. That we may the better 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 ministry, then for the execution of our ministry being entered.  
First, let us examine our conscience about our entrance into this high and magnificent calling: wherein two especial points are to be observed; namely the gifts passive and active.  
1 Let us call ourselves to account what passive gifts we have received from GOD Almighty. A Bishop, says Nazianz. is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a vain and empty name, he must be well furnished in some measure with gifts fit for the office. A Scribe says CHRIST, that is taught to the Kingdom of Heaven, must be as a rich householder, that is able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tumble out of his treasury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such are all Ministers of GOD'S sending. Ezra was a perfect scribe in the law of God. 
Ezra. 7.12.  So Artashastes doth entitle him in the beginning of his letter. To Ezra the perfect Scribe of the law of the Gods of heaven. Apollo's was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and mighty in the Scriptures. Saint Paul boasted of himself after an heavenly manner, I thank my GOD, I speak with tongues more than they all: But a number there be, that thank GOD they speak but with one tongue, namely their mother tongue. Indeed the man of GOD ought chiefly to be seen in GOD'S book, and though he have never so great skill in Logic, Rhetoric, Philosophy, History, etc. he must dissimulare eloquij venustatem, when he speaks to the people, as Saint jerom. says: yet for all that, he must not be a rudesby, a mere stranger in them. Moses that man of GOD was brought up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in all, no art excepted: and this Saint Stephen records, to his singular commendation. Saint Paul was not to seek in Aratus, Epimenides, and others. Meletus Bishop of Alexandria, whom alluding to his name, they called mell Atticae, he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all acts, as Euseb. testifies of him. Didymus used rhetoric, poetry, philosophy. Philo judaeus was an excellent divine in his age; for his learning in these external arts, he was called an other Plato. Origen was wonderful in them, in so much as Porphyry 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 turn the edge of learning the right way!  
And shall the Ministers of our Church be unlearned? wilt thou leap into Moses Chair, or rather into Christ's Chair, and hast no gifts in any comparable measure to teach the people out of it? The King in the Gospel said to the man that came to the marriage without the wedding garment, Friend, how camest thou hither? So will he 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 dress 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 School, says Nazianz. Fiddlers and Musicians are trained up to it: and is the ministry, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? Is it such a light thing, that whosoever will, as it was in jeroboam's time, whether he be a Weaver, a Tapster, a Tailor, may be a Minister? it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sometimes he must be taught, sometimes confuted, comforted, reproved: and Who is sufficient for these things? None fully. The great Doctors in Divinity, must be Scholars all the days 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 ministry?  
The best furniture of all is a sincere and upright heart. As God gave Saul an other heart, when he advanced him to the kingdom: 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 Christ's Garden: if this be wanting, even a learned man will do little good in the ministry. Therefore examine with what heart thou camest hither: to feed thyself; or the lambs of Christ? to enrich thyself, or to make them rich in Faith?  
2. Let us come to active gifts. When we have the Testimony of a good Conscience, that the Lord in some measure hath given us gifts from Heaven: Let us consider what gifts we give on earth, whether Lady Pecunia be the janitrix that lets us into the Church or not? whether we come in by Simon Magus, or Simon Peter? Qui vendunt vel emunt praebenda Ecclesiarum, dicuntur tales à Simone, Simoniales. Simony is well defined by Brulifer, to whom the rest of the Schoolmen agree: Est studiosa voluntas emendi, vel vendendi aliquod spirituale, seu spirituali annexum. Pactum, is not only Simony, a compact or agreement between the Patron, and a Minister, or any other for them: but Simony 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 murderer. So not the hand only, but the heart commits Simony, if thou hast a lustful desire after a benefice in an unlawful way: In their judgement thou art a Simonist. And this they prove by the Father of Simonists: There was no pactum between Simon Magus, and the Apostles, but only voluntas. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: he 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 means, thou art a Simonist: then almost in this age, who can say he is assured to have a good conscience in this thing?  
Yet further to lay it open, let us come to the branches of Simony. It is committed four kind of ways.  
The first and the greatest per pecuniam: which no man will deny: Saint Ambrose reports as a monstrous thing in his days: I heard a Minister say, Centum solidos dedi, ut Episcopalem gratiam ass equerer. But how would he have wondered, if he had lived in our time, when we may hear that some have given centum minas for a benefice? when solidi are turned into minae, what doth this but minari, the vengeance of God to the Ministry?  
The second way is per adulationem: when as a Minister which is the Doctor of the truth, hath no truth in him, but will lie, flatter, cousin and dissemble, do any thing for a Benefice. This is Venenum mellis dulcedine palliatum, poison wrapped in honey: yet as many Popes came to the Popedom by poison; so many Ministers (so woeful is our time) come to a benefice by this poison. They cannot be 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 kind of commanding: he that comes thus to a living, in their opinion, cannot avouch, that he came to it with a good conscience.  
The fourth is, Sordidum obsequium, a base kind of service performed by a Minister. As the devil confessed in the maid, he is the Servant of the high God, the Ambassador of Christ, as it were Christ in the Church. Ye received me, says Saint Paul, as an Angel of Christ, yea, as Christ himself: and it is a shame for Christ, for Christ's deputy or vicegerent, that sustains his person, to be too servile to any. To them may be replied, that Sentence of the Apostle, If I labour to please men, I cannot be the Servant of Christ: and have we not many, that by this base ladder climb up to the livings in the Church? Heretofore Cornelius threw down himself at Saint Peter's feet; but now a Peter, yet in truth a Pseudo-peter, throws himself down at the feet of a mean Gentleman for a Benefice. This is a kind of Simony, as the very Schoolmen have affirmed, an horrible vice: he 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 Simony, Caro suscepit dignitatem, anima perdidit honestatem: Caro dominatur populis, anima servit daemonibus: Caro Sacerdotium comparavit, anima detrimentum paravit: and what shall it avail a Minister to win the whole world, and lose his own Soul? O it is a comfortable thing for a Minister, if he may truly protest with the Prophet, I have not thrust in myself to be a Pastor over this people, neither have I desired the day of misery, Lord thou knowest; to be set over a people, to have the charge of many Souls, for the which we must answer at the day of judgement; if a man will faithfully discharge his Office, it is rather a misery then a felicity: he shall have many difficulties to wrestle withal. Every drunkard, fornicator, adulterer, etc. if his vices be ripped up, will be against him. Wherefore if thou hast thrust thyself into this misery, GOD will leave thee to defend thyself: if thou hast been thrust in by him, he will defend thee.  
But as for this vice of Simony, I will shut it up with those verses, which were not amiss 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 bear, if thou be'st Simons heir,  
A beggar live shalt thou here, and after burn in hell fear.  
Of the one, that for the most part they be beggars, all the world sees it: as for the other, we shall feel it to our woe, if we do not repent.  
So much for the good conscience which we must have from our entrance into our places. Now let us come to the execution of our calling being entered. Wherein we must examine our consciences about two things, our preaching, and our life. In our preaching must be observed the matter of our preaching, and the manner.  
1. For the matter, let us with a watchful and circumspect eye see what we deliver; what food we minister to CHRIST'S Lambs, what bread we break to the people. Let there be nothing in our Sermons at any time, that is contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Saint Paul speaketh, to sound, sincere, and upright doctrine. As there was not a blemish, nor a sore by all probability in Absaloms' body, from the crown of his head to the sole of his foot: so let there be no blemish, so far as is possible, no sore of corrupt doctrine, from the beginning of our Sermons to the end. Let all be consonant to the Analogy of Faith, as the Apostle speaketh. Let us have never a drop of doctrine, but we are sure it flows from the fountain of GOD'S Word. A lamentable thing it is to consider, how many Preachers in the light of the Gospel, partly for the ostentation of their own wit and learning, partly on an unstayed affection and unsettled judgement deliver dangerous points, that make much hurlie burlie among the people. Inter curas maxima cura est refraenare curiosos: they are to be avoided, etiamsi nescio qua umbra honestatis & liberalium Studiorum nomine velatae atque palliatae 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 ears of the people with a carnal delight, and to damnation in the end. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Nazianz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As in a Country Village, where be many Farmers to inveigh against Lords and Landlords, in the ears of the people, to declaim against the vices of Ministers in the Church, to lay open the blemishes of the state and government: o this is as honey to them. A famous Preacher, a courageous Preacher, I warrant you he cares for none.  
Alas, what profit have the people by this? apply every plaster to every sore. Speak that which may be most fit for the edification of that auditory, to whom thou speakest. Labour to beat down Popery, Brownisme, which sprouteth too fast: bring whom ye can to the Church, but scare none from the Church, give no occasion by your preaching to run out of the gates of Zion.  
Above all things in your Sermons have a Christian regard to the peace of the Church wherein ye live, which as a loving mother reacheth out to you the dugs of the Word of GOD, which you may suck to your comfort. Pray for the peace of jerusalem, says the Psalm. and if we must pray for it, we must preach for it. Therefore say I, preach for the peace of jerusalem wherein ye live, that we may see the peace of it, if it be the will of GOD, all the days of our life. Of this preaching we shall have great comfort to our consciences.  
2. Let us have an eye to the manner of our preaching. In it let us seek the glory of our master, not our own glory. A great number of Preachers have more respect to their words, then to the matter; to the sound of a syllable in the ears of the people, then to the sounding of the trumpet of the Gospel in their hearts. I will not deny, but that the man of GOD may be eloquent: the Holy Ghost himself is most eloquent in the Scripture. He that hath but half an eye, may see that. Sedeloquentia, as Aug. speaketh, 
Lib. 4. the doct. Chr. c. 13.  tantò terribilior, quantò purior: tantò vehementior, quantò solidior: it must be senilis, not puerilis: Divinae, not humana. It is the foolishness of preaching, as the world accounteth it, that must save us, if any thing save us. Crucifixi virtus in Paulo, says Chrys. fuit Poetis, Rhetoribus, Philosophis potentior. Let there be a maternal eloquence in Preachers, such as becometh the gravity of the Word of God. As Hester that had beauty enough of her own, required nothing of the King's 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 beautiful enough of itself, it needs no colours of over-affected eloquence and Rhetorical painting to set it out withal: this goes but to the ear, it never enters in the heart, where on the seed of the word shall fall: for the most part it makes the Auditors to laugh and to smile in their sleeves: but, as Saint Jerome admonishes us, lachrymae Auditorum laudes tuae sunto, it is a greater commendation for a Preacher, to make the people weep being pricked in their hearts for their sins, then to move them to laughter? Let us all strive to have a good conscience, even in the manner of our preaching: that when the Sermon is ended, our consciences may bear us witness we sought God's Glory, not our own. Saint Chrys. cries out upon it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉! 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 main.  
For our preaching in the execution of our office, that shall suffice: now let us come to our life; which is either general, as common to all Christians; or special, as peculiar to ourselves. As all Christians are bound in conscience to add to their faith, virtue, temperance, etc. to eschew all vices, that may be a disgrace to the Gospel, and to embrace all virtues 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 himself could say, the offence of a Minister is a double offence: quia peccat & facto & exemplo. Abimelech said to his soldiers, As ye have seen me do, so make haste, and do the like. If a Minister do evil, he need not say so to the people: they will make haste to do the like fast enough. Nulli jam illicitum esse videtur quod ab Episcopo tanquam licitum perpetratur. 
Ambr. de dign. Sacerd. c. 6.  Id homines credunt esse laudabile, quod Episcopus habuerit delectabile. If the Minister be a drunkard, a frequenter of Taverns, and Alehouses, etc. the people take licence thereby to commit the like sins. If covetousness were a sin, would our Minister be covetous? etc. Thus he doth not only sin himself, but he makes others to sin. Therefore for conscience sake we had need all to have an eye to it: tanquam in coelo peccat, 
Hom. dixit Petrus ad jesum.  says Saint Bern. Qui in Clero iniqua facit, sicut Angelorum judicium fuit inexorabilius, quam hominum: ita Ministrorum gravius erit, quam Laicorum. Therefore let us be types and examples of all goodness to our flocks: and as we are called the light of the world; so let us be lights indeed. Let our light so shine before men, that seeing our good works, they may glorify our Father which is in Heaven.  
Yet more particularly we must examine our conversation in that special calling, wherein we be set. The weaver labours in the loom; the Merchant on the sea, the husbandman is seldom from the plough: and our plough must in a manner be always going, ever looking to GOD'S husbandry, that is committed to us. Many there be that live honestly among their neighbours, and are good housekeepers, but they neglect their Cure. I but innocens absque sermone conversatio, quantùm exemplo prodest, tantùm silentio nocet, says Saint Jerome. Episcopus est nomen operis. Saint Ambrose compares him to a Bee, 
Lib. 6. de Sacer.  that is ever gathering honey out of the flowers of the Scriptures, Id componens arte oris sui, and delivers it to the people. Saint Chrys. is bold to say: Necesse est Episcopum in singulos dies sementem facere, ut ipsa saltem assuetudine doctrinae auditorum animi sermonem retinere possint. Be instant, says Saint Paul, in season and out of season, so often as we can, for gifts of mind and body. So often as the people can conveniently assemble together, let the Ministers of the Lord cast forth the net of the Gospel, and be drawing of some fishes to the shore of eternal life. Blessed is the servant whom his Lord when he cometh shall find so doing. To him He will say, come thou good and faithful servant, enter into the joy of thy Master. O what an excellent thing is it for a minister thus to affirm with Saint Paul, that he hath kept a good conscience in all things, in his entrance into the ministry, and in a faithful, wise, diligent, and religious execution of his office, to God's glory and the benefit of the people! such a one may sing for joy with the Swan, when he is ready to depart out of the world. I have fought a good fight, from henceforth is laid up for me a crown of righteousness, which the righteous judge will give me at that day.  
It will play joab with us, it will say nothing while the fact is a doing: but when it is done, it will cry alarm against us, he himself will be most against us, as the man that left Absalon hanging, said of joab. Therefore as Saint Augustine counselleth us, let us obturare ei os in hoc mundo, ne clamet contra nos in futuro: let us do nothing so near as we can, that may wound our consciences in this life, that we may make a comfortable account in the life to come.  
Take heed of the thousand witnesses: nay, of the thousand armies, as Luther calls it: If thou be'st arraigned of felony, murder, treason, at the bar 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 bar of GOD'S tribunal seat, when a thousand witnesses shall step out against thee? then there is nothing to be expected, but that fearful voice, go thou cursed, etc.  
We of the Ministry 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 be but a little spot in the face, it is quickly espied, and a great matter is made of it: yea, let us walk as warily as we can, give no offence to any, yet men will take offence; and the best Ministers, though living under the protection of a gracious Prince, we may escape the claws of men, yet certainly not the best of us all can escape the jaws of men: and let not that trouble us; for if all could not give CHRIST a good word, some said he was a good man, others, nay, but he deceiveth the people: then let not us think that be sinful wretches, to have every man's good word. In all speeches and obloquys, let us have recourse to our consciences, and hear what they say of us. If all the world commend us, and our consciences condemn us, we can have no comfort. On the contrary side, if all the world speak evil of us, and our consciences speak 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 clear conscience on my side, I care for no man in all the world. The Papists say, it is unlawful 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 lawful and convenient, nay necessary for all Ministers to marry; for all without exception. But wot ye to what wife? namely to a good conscience. If thou be'st married 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 marveilously well; yea, more at hearts ease then King Richard the third did in his Kingdom: but if thou be'st a minister, and hast a Xantippe at home, the worm of conscience gnawing on thee, for they bade coming to thy Benefice, for thy bad living in the same, si inde te eijcit fumus malae conscientiae, alas poor man, whither shall thou go? wilt thou run away from thyself? whither soever thou goest, thou carriest thy conscience with thee, and that will keep 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 we have this loving Wife to cheer us up wheresoever we be: what is our rejoicing, says Saint Paul, save the testimony of a good conscience?  
Let a man be lying on his death bed, let some say to him, remember man what fair and beautiful 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 think you? truly but a little. But if his conscience say to him, as Hezekiahs' did to him, remember 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 meat of the conscience. Live well in thy calling, this is meat and drink to thy conscience: this shall comfort thee at the hour of death.  
When CHRIST had exhorted His Disciples to watching and prayer, because the day of judgement was uncertain: in the conclusion of His speech He turns Him to the people and says, 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 said unto my brethren in the Ministry, I say to you all, be all assured that ye have a good conscience in all things. Let the Magistrate be assured, that he hath a good conscience: that he hath winked at no sin for favour, nor punished any for wrath, malice and displeasure: but as the judgement is Gods, so he hath executed it with all good conscience. Let the father keep a good conscience in a religious education of his Children, not suffer them to run at random, as Heli did: but bring them up in the fear and nurture of the Lord. Let the Master keep a good conscience in the usage of his servants, knowing that he also hath a Master in heaven. Let them that have the oversight of the Clergy committed to them keep a good conscience in that office, looking always to the main point, the feeding of the flock of CHRIST. Let them use the Ministers as Christ's Ambassadors, reverently, at least in regard of that heavenly person Christ jesus, whose person they sustain. 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 be content with honest gains for their pains: let them not make work for the enriching of the Court, when there need none. Francis Spira an Italian, who himself once had been an advocate in such Courts, complaineth of it, and his Conscience made an outcry against him for it, when he died in desperation. Let all Christians in their places be assured they have a good conscience in all things.  
But the world, the love of money makes all to make shipwreck of a good conscience. The Devil offered Christ all the Kingdoms of the world, to worship him: but if he offer us but a groat or six pence, we are ready to worship him. Money makes all, in Church and Common wealths to smother the check, of conscience, to nip them in the head, and not to regard them: but though we can put conscience to silence in this life, he will open his mouth against us in the life to come. When we die, as a father observeth, we must leave all books behind us. Saint August. works, Saint Basils' works, the book of the Court, yea and the Bible, the Book of books: but the book 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 look well to this book here, let us examine it, as the Father willeth us, let us confer it with the book of life, let us put out all the blots that be in it, that it may speak for us, not against us, at the dreadful day of judgement.   

VERSE 19  
HIS suit is in this verse renewed: Abundans cautela nonnocet.  
Restored: set at liberty, being now in bonds at Room.  
Which shall be for your good.  
Sooner: If it be Gods will, out of hand: not in respect of God's purpose, but in regard of outward impediments.  
Saint Paul at this time was in Prison at Room, as the subscription of the Epistle doth intimate: His imprisonment was an hindrance to the Gospel; therefore he earnestly requests their prayers for his restitution to his former liberty. Saint Peter was in prison and irons between four quaternions of Soldiers: earnest prayer was made by the Church for him. God sent His Angel, and brought him forth. Pray earnestly for me; and I trust I shall be 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 spiritual Governors: now because Saint Paul may plant, Apollo's water, but it must be GOD that gives the increase; he prayeth to GOD for them, to work all these graces in them.  
In this prayer. 1. The person to whom he prayeth. 2 The matter 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 be at peace, if they be not of one heart and one mind, as they were in the Primitive Church. 
Acts 4.32.  Now God alone rules in the hearts of men: therefore he only can make peace.  
There is a double peace; the one between GOD and us, Romans 5.1. Luke 2.14.29. GOD is the giver of that: the other is a peace between ourselves. 1 Thes. 5.13. wherewith God is greatly delighted: They be both herbs that grow 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 Soldiers, be peaceable.  
2 There is no one string in all the Scripture harped so much on, as this.  
3 Without this we cannot see GOD. Hebrews 12.14. Blessed are the peace makers, for they shall be called the Children of GOD.  
4 Rom. 12.18. It is to be embraced with all, much more with them that profess the same Gospel with us. Owe nothing to any man, save love. Let us look to discharge this debt unto all.  
5 The Devil according to his name is a maker of debate. Satan signifies an enemy: The enemy came and sowed tares. He is that enemy that sows the tares of dissension in the world. The Devil dwells in contention, as the Salamander in the fire. Contentious persons are like the Devil, who sows the seed of contention between 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 man's against him.  
They are not of God, but of the Devil: we have a peaceable GOD, let us be like Him. My peace I leave with you, 
joh. 14.27.  says CHRIST. If we be right Christians, we will be at peace one with an other.  
6 Peace is a credit to the Gospel, as contention is a discredit. Gen. 34.21. So must we be peaceable. Pursue peace, and follow after it. Yet some run away from peace: Let them be sent for to make peace, they will not come: they will profess so much: a fearful thing! We have one Father, one Mother, one Elder Brother, believe in one Saviour, hope for one Kingdom: therefore let us be at peace, let no jars be among us. In the building of the Temple, the noise of an hammer or tool was not heard: and let there be no knocking with the hammer of contention among Christians, which are God's house and Temple. Remember that our God is a God of peace: let us be peaceable.  
We have had the Title, now to the effect: the raising up of Christ from the dead: elementia in collatione pacis; potentia in suscitatione 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, etc. He created us, He redeemed us, He hath married us to Himself: therefore we are to call Him Lord, as Sarah did Abraham.  
For His Name, it is JESUS: the only SAVIOUR of the world. There is no other name whereby we can be saved, 
Acts 4.12.  but by the Name of JESUS. Moses was the giver of the Law: yet not he, but josuah brought the people into Canaan: So they be not the works of the Law, but Christ alone, that carries us into heaven, the celestial Canaan.  
For His Office, He is the Shepherd of the sheep. Cyrus' my Shepherd. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Where observe, 1. What manner of Shepherd he is. 2. How he comes to be our Shepherd.  
If ye will know what manner of Shepherd he is, he is a great one. There be little Shepherds, as the Rectours, Curates of every Congregation: but He is the great Shepherd. 1. Great in the extent of the flock, the universal Shepherd of the whole Church throughout the world, the Shepherd of jews and Gentiles: so is none but he.  
2 Great in authority. The sheep are His, He owns them. Simon, feed my sheep, feed my lambs. Peter, as other Pastors feed them: but the sheep are Christ's. job had 7000. sheep: he had many Shepherds that kept them; yet the sheep were jobs. So Christ hath many thousands of sheep in Christendom, in the world. Sundry Shepherds he places over them: yet the sheep are Christ's, not ours.  
3 Great in the charge which he hath taken on him: he is the Shepherd of soul and body too: the great Shepherd of our souls. 1 Pet. 2. ult. He hath care of body and soul too.  
4 Great in humility: the King of Kings; yet he abased himself to be a Shepherd.  
5 Great in knowledge. john 10.3.  
6 Great in love and kindness: He gave Himself for the sheep.  
7 Great in power: none can take them out of his hands. All the Devils in hell, all the wicked men on the earth cannot cozen him of one sheep.  
Be thankful to God for this great Shepherd.  
Of whom? of the sheep, that is, the righteous.  
They are most fitly resembled to sheep.  
1 Sheep are humble. Learn of Me, I am humble and meek.  
2 Sheep are harmless: be as innocent as Doves, as harmless as sheep.  
3 Sheep are profitable, for back and belly.  
4 They are ruled by their Shepherd: So whatsoever thou commandest us, we will do.  
5 Sheep are lead into pastures and folds.  
6 They are obnoxious to many dangers: to Wolves, Briers, Theives, 
Psal. 34.9.  Dogs. So many are the troubles of the righteous, but the Lord delivers them out of all. Happy are the sheep that have such a Shepherd.  
But how came He to be Shepherd? Said the chief Captain, with a great sum of money obtained I this burgeship. 
Acts 22.28.  But it cost Christ a greater sum, even His blood, whereby the everlasting covenant is confirmed. Acts 20.28. The wine in the Lord's Supper is a lively representation of this blood. The wine is red; So was the blood of CHRIST: the wine is poured out into the cup; So the blood of CHRIST was poured forth for our sins. The grapes are pressed before there is any wine: So was CHRIST. Wine comforts a man: he hath given him wine to make him a glad heart. So the consideration of the blood of Christ, that was shed for the remission of our sins, is a singular comfort to the souls of Christians.  
By this blood He came to be the Shepherd of the Church: and this is that blood that ratifies GOD'S everlasting Covenant. The Covenant, I am thy GOD, and the GOD of thy seed, is an everlasting 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 Kingdom there shall be 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 Shepherd of the sheep, which GOD hath brought again from the dead. But was he not able to bring himself from the dead? Yes verily: He raised up this Temple Himself, He presented Himself alive, Acts 1.3. Yet in respect of His humanity, GOD is said to have brought Him from the dead: which He did after a glorious manner; the Angels waiting on the Sepulchre, the earth trembling, the graves opening, sundry of the Saints rising with Him and appearing to many. Our Saviour truly died on the Cross, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All the breath went out of His body: it was wrapped up in linen clothes, laid in the Sepulchre, there it continued three days and nights; yet God brought Him again from the dead: He was seen of His Apostles and others; forty days together; they beheld the print of the nails in His hands and feet, they eat and drank with Him, and looked on Him, when He went into Heaven. Even so the same God shall bring us again from the dead. The Head is risen; therefore the members shall rise: the first fruits are in the barn of Heaven, therefore we that are the second fruits shall be gathered thither. The husband is in Heaven; therefore the wife shall be in Heaven. Where I am, they also that believe in me shall be there: He 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 sin must lie putrifying in the earth, till the day of judgement.  
Adventus Domini clavis resurrectionis: then we shall meet CHRIST in the air, and be translated with Him into His Kingdom of glory. Christ's resurrection is a pledge of ours.   

VERSE 21.  
WE have heard of the person to whom he prays: now to the thing for which he prays: It is perfection in all good works: the which is first set down: then amplified.  
It is comprised in these words: make you perfect, etc. He doth not say, in faith, but in works: works are a demonstration of faith: show me thy faith by thy works. Except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall not enter into the Kingdom of heaven. Their righteousness was to say, not to do. Matth. 23.3. ours must be, to say and do too: else we shall not set a foot into the Kingdom of heaven. Not every one that sayeth unto me, Lord, Lord, etc. Therefore let us annex works to our faith. The Lord makes us perfect in works, that our election may be sure.  
He doth not pray to GOD to make them perfect in some good works, but in all. As he said, 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 he did not all, he was not saved. here some trees bring forth Pears, some Plumbs, some Apples, some Almonds: There is no tree that bringeth forth all fruit. But every Christian must be as a tree planted by the rivers of waters, that bringeth forth all fruit. We must be ready for every good work: we must have prayers, and alms, deeds, zeal, meekness, humility, patience, we must abound in every good work.  
3 He doth not say, the Lord cause you to begin in every good work, but God perfect you, etc. We must labour to aspire to perfection daily more and more, as jac. 1.4. So let zeal, patience, etc. Let every grace have his perfect work. Vsus promptos facit, use makes perfectness: scribendo disces scribere; use thyself to writing, and in the end thou shalt write well: use legs and have legs; so use thyself to good works, and be perfect in good works. Milo by using to carry a Calf when it was young, did bear it when it was old: So let us exercise ourselves in good works, from our youth, as the young man says, at the length it will be easy to attain such a perfection as is acceptable to God. Let us use ourselves to pray, as Daniel did, morning and evening. Let us use ourselves to reading of the Scripture as the Bereans; to Preaching, as Christ; to fasting, as Anna; to give to the poor and needy, as Dorcas and Cornelius. At length we shall attain to some perfection in them, etc.  
This is amplified, 1. By the rule whereby our works must be framed, that is the will of God. Christ said, not my will, but thine be done. So must every Christian say, our will is to live at ease, to wallow in pleasures, 
Amos 6.  to take the Tabret and Harpe, to eat the Calves out of the midst of the stall, to rejoice with the instruments of Music. Our will is never to taste of any misery, to have no losses, crosses, sickness: if possible, not to have our finger ache. But let us entreat the Lord, that we may do 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 work, that we may possess our vessels in holiness and honour, that we may serve Him in holiness and righteousness all the days of our life.  
2 It is amplified by the manner of our working.  
That which is well pleasing in his sight: not for any worthiness of ours, but through jesus 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 prayed 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 poor and imperfect works, for the worthiness of Christ, in whose name they are presented to him.  
He concludes with a doxology, a song of praise and thanksgiving to Christ the great Shepherd, which is God above all, blessed for ever, to him be glory for ever and ever: He it is in whom we were chosen before the foundation of the world, in whom is our life breath and being: He it is that in unspeakable love came down from the palace 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, laid in a cratch, to endure the speaking against of sinners, to be called Beelzebub, a bibber of wine, a friend of Publicans and sinners, to be blindfolded, buffeted, spit upon, cruelly whipped, to be pitifully nailed, hand and foot to the Cross, to sustain the wrath of his Father, to dye, to be buried, to rise again, to ascend into heaven, there making intercession for us: therefore to him be praise for ever and ever.  
He it is, that though he be absent in body, yet hath not left us Orphans, poor fatherless 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 seal us up to the kingdom of heaven: He hath left us His Word, the food of our souls, the sword of the Spirit to defend us from all enemies of our salvation: He hath given us the Sacrament of His blessed Supper as a perpetual memory of him, wherein we may daily see him: the bread and wine are as pledges of his body and blood, that we may eat him spiritually, be one with him, and he with us. He it is that hath given us his Angels to pitch their tents about us, to take our souls at our dying day, and to carry them into the kingdom of heaven. Therefore let us say with cheerful hearts, to him be praise: worthy is the Lord jesus the great Shepherd of the sheep, to receive all honour and glory, praise, power and might, now and for ever, Amen.   

VERSE 22.  
1 AN admonition: Suffer the word of exhortation. 2. The reason: which is taken from the brevity. In admonitions I have been brief: he spent but three Chapters in them: therefore take them the more patiently.  
Such is the pride and perverseness of our nature, we cannot abide to be told of our faults: like gauled horses, we are ready to winch and kick at it. Therefore this caveat is very needful: Suffer yourselves meekly and quietly, to be reproved for your sins: Suffer the Preacher to tell you of your covetousness, your pride, malice, etc. of your drunkenness, fornication and adultery, of your negligence in coming to Church: of the little care that is had for the good of the Town; every man is for himself, none for the Town. Suffer yourselves to be admonished of these things, it is good for you. Ye suffer fools gladly, says Saint Paul: ye suffer stage players to tell you of your faults, and ye laugh at it; and will ye not suffer Preachers? ye suffer the Physician to give you sour potions, ye send for him and reward him for it: and will ye not suffer the Physician of your souls to be sharp with you for your salvation?  
Ye suffer Surgeons to cut you: and will ye not suffer us to launch the sores of your sins, that the corrupt matter may issue out? Suffer the words of exhortation, and magnify God for them. Blessed be thou, and blessed be thy counsel, said David to Abigail: So when the Preacher tells us of that which is amiss, and exhorts us to goodness; let us not fret at it, carry a spite against the Preacher: but let us say, blessed be thou, o man of God, and blessed be thy Counsel, blessed be God that sent thee to us, etc. Thus we should suffer even with thanksgiving the word of exhortation.  
The reason is, because he hath been brief in it. I have not been long rubbing of your sores. I have told you of it in a word. Therefore suffer it rather. Yet now adays some unwise hearers commend longitude: he stood upon it long, again and again; he was an hour, two, three hours: peradventure he might have spoken as much in a quarter of an hour. A wise and pithy brevity should be more welcome to us, if we were judicious hearers. Suffer them that wisely in a few words in the spirit of love and meekness, exhort you to that which is good.   

VERSE 23.  
GOod news! 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 be 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 be spoken with a ●●cret condition, understood, though not expressed: If I be de●●vered too.  
When we hear of the deliverance of our brethren out of any ●anger, we should be glad of it. If the foot be delivered of a ●orne that was in it, the head rejoiceth at it. We are members 〈◊〉 of an other, let us rejoice at the deliverance one of another. Do 〈◊〉 hear that any was greivously sick and is delivered? let it do 〈◊〉 hearts good. Do we hear of the delivery of any Christians 〈◊〉 of the hands of the Turks, Papists, and other enemies of the gospel's? let it be joyful and acceptable to us. To this end would 〈◊〉 have them to take knowledge of Timothy's deliverance: and so ●ould we do.   

VERSE 24.  
WHom they should salute. 2. From whom they should receive salutations.  
1 Their Spiritual Rulers and Governors: then 〈◊〉 whole body of the Church. Not only they in Rome, but in all ●ie, that profess the Gospel 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 work sake: therefore they are to be saluted 〈◊〉 others. If ye send Commendations to a Town, especially member the Minister. Salute all, unless they be professed enemy's to CHRIST, and the Gospel; bid them not then God speed. otherwise salute all, but chiefly them that have the oversight of 〈◊〉 people: they must have the first place in our salutations.   

VERSE 25.  
HE concludes with a blessing. The grace of our LOR● JESUS CHRIST: that is, the love and favour o● Christ, be with you all. Amen.  
Even so in the shutting up of this Epistle do I take my leav● of you. Many excellent points of Doctrine, many necessary an● profitable exhortations have been delivered to you out of it: it 〈◊〉 even the body and marrow of religion. Now the Grace of GO● be with you. GOD give you grace from His Spirit, to think on them, to practise them, to His glory in this life; that ye ma● be partakers of His everlasting glory in the life to come. Amen.     

A COMMENTARY UPON The second Epistle of St. JOHN.  

VERSE. 1.  
THat these two Epistles be S. john's, as well as the former, the similitude of style and of affection doth evince: the style is S. john's, and they be written with S. john's affection.  
The three Epistles differ thus. In the first he entreats of the love of God, and our neighbour jointly together. In the second of that to God more specially by itself. In the third of our love to our neighbour more particularly.  
The first was written to all Christians in genreall: the second to a woman: the third to a man.  
The parts of this Epistle are these. 1. The inscription of it. 2. The contents of it, verse 4. The inscription contains a description, in the 2 former verses, a precation in the third. In the description. 1. He describes himself which is the writer. 2. The persons, to whom he writeth: he describes himself by his office, The Elder: the persons, to whom he writeth, are the mother and the children. He describes the mother severally. 1. By her inward estate, elect. 2. By her outward, a Lady. He describes them both jointly together by his entire love to them: which is first averred, in regard of himself. 2. Enlarged, in regard of others: in this verse. 3. Illustrated by the procreant cause of it in both, verse 2.  
[THE ELDER]  
THere was another called johannes presbyter, john the elder, to whom some ascribed both these Epistles. So writeth Hieronymus de viris illust: yet he himself is not of that opinion. Nay citing a testimony out of these Epistles, he doth in plain terms attribute them to S. john the Evangelist. 
Epist. 85.  Clangat tuba Evangelica, filius tonitrui, quem Iesus amavit plurimùm, qui è pectore salvatoris doctrinarum fluente potavit. Let the Evangelicall trumpet sound, the Son of thunder, who from the breast of our Saviour drunk in abundantly as it were rivers of heavenly doctrine.  
He doth not entitle himself an Apostle, but an Elder. 1. Because he speaks not with authority, like an Apostle, but talks with her familiarly, 
Ambros. Catarrh.  as a father with his daughter. 2. Because he was known throughout all Asia, after a kind of excellency by the name of Elder.  
He hath the title of an Elder, 1. for his age, in outliving all the Apostles. 2. for his Wisdom, that commonly accompanieth old age: the Senate was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an assembly of ancient men. 3. for his grave and discreet carriage. 4. and chiefly for his office in the Church: Ministers are usually called elders. St. Paul left Titus in Creta to ordain Elders in every City. The Elders that rule well, 
Tit. 1.5. 1 Tim. 5.17.  are worthy of double honour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a young plant, may not be made a minister; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a young man may. Though he be a young Timothy, yet he is an Elder, and to be honoured for his office: much more the reverend Prelates of the Church. 
joseph. antiq. lib. 11. cap. ult.  Alexander the mighty Monarch did great honour to jaddus the high Priest. Constantine the religious Emperor esteemed highly of the Bishops at the Council of Nice, he made them his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Euseb. de vita Const. lib. 1.  he would have them sit down by him, and placed them at his own table; Valentine the Elder called Ambrose his father. Ambr. de vita valent. Valentine the younger, though an Arrian, rose up to him in token of reverence, when he came into the consistory. No doubt, but this Lady honoured john with her heart: so ought we to do the Elders of the Church: If they be contemned, the word at length will be contemned.  
That for the writer: now to the persons to whom he writeth, the mother and her children.  
Origen speaks somewhat contemptibly of women. When Christ came into the coasts of Tyrus and Sidon, Behold a woman, Mat. 15.22. 
In Mat.  Mira res, Evangelista, a strange thing, O Evangelist! Behold a woman, that is, the author of transgression: the mother of sin: the weapon of the Devil: the cause of our expulsion out of Paradise. I but Christ honoured women, in lying in the womb of a woman: he appeared first to women after his resurrection, 
Mat. 28.7.  and made them Apostolos apostolorum, Apostles to preach his resurrection to the Apostles.  
Paul preached to women. There have been women of special note. Sarah the Mother of the faithful. 
Act. 16.13.  Hester the nurse and preserver of the faithful; women that ministered to Christ of their own substance: among whom was joanna the wife of Chuza, 
Luc. 8.3. Clem. Alex. storm lib. 1. Laert.  Herod's steward. Theano Crotoniatis was a Philosopher and a Poet too. Pythagoras' learned his natural Philosophy of his sister Themistocleas'.  
Ignatius wrote to two women; the blessed Virgin Mary, & Maria Cassabolita. Cyrillus, Alexandrinus, Basil, Chrystome, Ambrose, Augustine, Fulgentius: Bernard wrote to women: Hierome wrote to many, to Salvina, to Faria, to Agoruchia, to Celantia, Asella, Marcellina: most of his works he dedicated to Eustochiam a noble and worthy Virgin. S. Paul wrote to Apphia, 
Philem. 2.  and S. john here to a woman.  
The mother is first severally, by herself described, then both of them jointly together, by his singular love to them all. She is set forth, 1. By her internal and spiritual estate, she was elect. 2. By her external and worldly estate, she was a Lady.  
Some of the Popish interpreters will have her name to be elect, to the Lady Elect. 1. That is a saucy transposing of the Greek words, it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lady Elect, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the Elect Lady. 2. As S. john doth not set down his own name, no more doth he hers. 3. The same title is given to her sister, verse ult. and no likelihood that two sisters should have one and the same name; there was not so great a penury of names. Elect is nomen appellativum, non proprium, a noun appellative, not a proper name.  
First she was a Lady, a Widow by all probability, else S. john would have made some mention of her husband. She was magna & nobilis domina, a great and a Noble Lady, says Lyra, she had an ample family, she was an entertainer of the Preachers and professors of the Christian faith. Catharinus supposeth she had a jurisdiction, she was a Lady of some Towns, Manors and Lordships.  
The unlearned Anabaptists use that place as an hammer to beat down all the seats of superiority. In Christ neither bond, 
Gal. 3.28.  nor free, jew nor Grecian, Male nor female: we are all one in Christ jesus. True indeed we are all one in Christo, but not in Mundo, as S Augustine doth well distinguish, in Christ there is no difference: but in the world there is.  
Men and women are to be respected according to those places of honour, whereunto God hath advanced them in the world, whether they be Kings or Queens, Lords or Ladies. Christ makes an honourable mention of the Queen of Shebah. S. Luke dedicates his Gospel and the history of the Acts to Noble Theophilus. To the most noble governor Felix, says Claudius Lysias. Most Noble Festus, 
Act. 23.26. Act 26.25.  says, S. Paul; here S. john gives the virtuous woman the title of a Lady, whom God hath honoured, let us honour too. It is he that setteth up and pulleth down, according to his heavenly pleasure, otherwise we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fighters against God, as G●maleel speaketh. Yea though the persons be bad: 
Act. 5.39.  yet the places are to be respected: and they in regard of their places.  
But this was a good, an holy and religious Lady; an elect Lady, most interpret a select Lady, egregia, an egregious Lady, a grege segregata: separated from the common sort; a famous and illustrious Lady. But I see no reason why it may not be expounded according to the native signification of the word, it is well translated in the English, The elect Lady, Elect in Gods eternal Counsel, as S. Peter called the strangers, dispersed through Pontus, Galatia, Cappadocia, 
1 Pet. 1 1 & 2.  Bythinia, Asia, Elect according to the foreknowledge of God the Father. S. Paul salutes Rufus, that was elect and chosen of the Lord, Rom. 16.13. He speaks of Clement and other his fellowlabourers that their names were written in the book of life, Philip. 4.3.  
She had learned Christ, as the truth is in jesus, she had a lively faith in Christ, she had a demonstration of her faith by good works, by them she made her calling and election sure; therefore he pronounceth her to be one of Gods elect, we must judge of the salvation of others, by their love and charity. It becometh us, saith S. Paul, 
Phil. 1.7:  so to judge of you all; he was far more charitable than they that judge none shall be saved, unless they be of their own stamp, and go to such a Lecture and Sermons as they do.  
Now he writes not to her alone, but to her children too, To the Elect Lady and her Children, by nature and by grace too, as Aquinas speaketh, children, both men and women, but the women were Virgins, says Lorinus; because they were at home with her: so were the man-children too.  
As he made great account of the mother, so of the children too, the proverb is, love me, and love my dog: much more love me, and my children, we will pray for the King's life, and for his sons, 
Ezra 6.10:  say they. So S. john here salutes the mother and the children too.  
Upon this he makes a testification of his love to them, which is first averred in respect of himself. 2. amplified in regard of others. 3. Illustrated by the procreant cause of love in them all verse 2.  
Touching himself he pronounceth with an ardent affection, whom I love, in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the which men or women I love: how? in truth, for in the Greek it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with an article, in the truth, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in truth, that is, truly, unfeignedly. Let love be without dissimulation. 
Rom. 12.9.  There is too much dissembled love in the world. Love one another, saith Saint Peter, with a pure heart unfeignedly. 
1 Pet. 1.22.  A kiss is a token of love: For the which cause, it was an use in the Primitive Church for Christians to kiss at the celebration of the Supper, saith Saint Chrysostome. But, 
De companct. cordis. lib 1.  as he complains many doth it with the lips only, ac si in scenares ageretur, as if they were on a stage. Valentine being an Arrian kissed Ambrose, 
Ambr. Epist. 27.  but he reproved him for it, Quid oscularis eum, quem non agnoveris? Why dost thou kiss him, whom thou carest not for? Greet one another with an holy kiss. Love not in word and tongue only, but indeed and truth. 
Rom. 16.16. 1 joh. 3.18.  joabs' health, and judas kiss are too frequent. Let us love truly as Saint john did.  
Having averred it for his own part, he do●h amplify it on the behalf of others. Not I only. It might joy her, that he loved her, being the disciple whom jesus loved; but it must needs be a greater joy to her, that all did love her: Yet it is with a restraint, all that have known the truth revealed in the Word, for thy Word is truth, saith Christ. All that have known it, 
joh. 17.17.  he speaks De notitia approbationis, as Aquinas doth well interpret it, of the knowledge, not of speculation, but of approbation, that approve, love, and embrace the truth; for indeed they that be of the household of faith, are lead by one and the same Spirit; therefore where one loves, all love.  
But is this so great a matter to be loved of all? Woe be to you, when all men speak well of you, true; when all tag and rag, 
Luke 6.26.  good and bad speak well of us: For than we should be happier than Christ himself was, he could not have every man's good word. Some said he was a good man, others nay, but he deceiveth the people, All did not love him, but all the godly, 
●ohn 7.12.  all that loved the truth, and where they love, God himself loves, therefore we are to rejoice in the love of the faithful.   

VERSE 2.  
THe last is the procreant cause of this love. Where first there is the Loadstone, that drew this love. 2. The permanency of this love, in regard of the foundation whereupon it is built, for the truth's sake, truth lasts for ever, so shall this love do. They did not love her, because she was an honourable Lady, a beautiful Lady, etc. but because of the truth of the Gospel, that had taken firm root in her heart.  
Some love for pleasure, Isaac loved Esau, because Venison was his meat that was his delight. An adulterer loves an harlot, 
Gen. 25.28.  for the satisfying of his filthy lust. Some love for profit, they love their friends as they do their cows, horses, and grounds, for the benefit they reap by them. 
Gen. 34.2.  Some love for beauty; so Shechem loved Dinah. Some love for honour and promotion, in hope to be preferred by such a great man. All these stand upon a tickle ground, pleasure vanisheth, and that quickly too; then love vanisheth together with it. 
2 Sam. 13.15.  When Amnon had gotten his pleasure of Tamar, he hated her more, than before he loved her. Riches betake themselves to their wings, as Solomon speaketh, and fly away, than love flies away too. If a rich man become a poor man, we set not much by him. Honour is mutable; the nail that is now aloft, is in the dirt, as it fell out with Haman, than he is little regarded of any of his followers. Beauty fades away like a flower, than love fades away too; love for the truth's sake, for Christ's sake, for the Gospel's sake, and that will be a permanent love.  
But what is this truth? Is not that changeable? No verily. For (as Aquinas doth well distinguish) though fides, 
In hunc locum.  qua creditur, ceaseth when we be in heaven: yet fides quae creditur, shall be in heaven, though justifying faith ceaseth, for we shall not need to believe in Christ any longer, when we shall see him face to face. Yet the doctrine of faith which we believe touching eternal happiness purchased by Christ, shall remain when we be in heaven, the truth shall be with us for ever.   

VERSE 3.  
THat shall suffice for the description: now to the precation; Where 1. There is the blessing prayed for. 2. the persons frow whom. 3. An addition made to those blessings. The blessings prayed for, are three, grace, mercy, peace; these be with you. In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall be with you, but the future is put for the imperative, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be with you, and abide with you forever. Aquinas doth thus distinguish them, Gratia culpam delens, Grace wiping away the guilt of Sin, Misericordiam poenam indulgens, mercy remitting the punishment of sin; Pax Deo reconcilians; peace reconciling us to God: rather, Grace is the root, the undeserved love and favour of God, by which we are all that we are. 
1 Cor. 15.10.  By the grace of God, I am that I am: Without him we are nothing, the other are the branches budding from it. Mercy, which hath reference to our manifold miseries. Peace, arising of our reconciliation to God by Christ, Being justified by faith we have peace with God. 
Rom. 5.1.   
The persons from whom. First, from God the Father, as the Author of all goodness; Every good gift cometh from above, form the Father of lights, etc. Then from Christ the Son of God, 
jam. 1 17.  and the Mediator of mankind, who is, 1. The Lord, the Lord and King of the Church. 2. jesus, a sweet Saviour, that hath saved us from our sins. 3. Christ, the anointed King, Priest, and Prophet of the Church, the Son of the Father. Therefore God as well as the Father; Where then is the holy Ghost? Saint Augustine, will have him to be comprehended in the gifts; for we can have no gift but by the holy Ghost, 
In Rom. 1.  the destributer of them. Or as Aquinas saith, the holy Ghost is understood in the other two persons, being nexus utriusque, he sacred bond that unites them together. 
1 Cor. 12.4.   
The blessings annexed and added, are truth and love. Caietan with some others refer them to Christ, the Son of the Father in truth and love, that is, his true and beloved Son, they be rather to be adjoined to the former, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with truth, i. the virtue of truth and love to God and man, these make a demonstration of the former to the world.   

VERSE. 4.  
NOw let us enter into the bowels of the Epistle.  
The matter of it is a gratulation, and an exhortation verse 5. First he praiseth her for the time past, than he doth incite her for the time to come, the gratulation is expressed by a joy, wherewith he was ravished, where. 1. There is the greatness of his joy. 2, the object of his joy. 3. the rule for the ordering of it.  
I rejoiced, Christians may be joyful, Rejoice in the Lord always, again I say rejoice. At that time, jesus rejoiced in his Spirit, 
Philip. 4.4. Luc. 10.21.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he danced as it were for joy, as here Saint john rejoiceth in his Spirit, and not a little but greatly too. As the wise men rejoiced with an exceeding great joy, 
Mat. 2.10.  when they found Christ. So he rejoiced with a great joy, that he found of her children walking in the truth of Christ, there is the object of his joy.  
That I found, by diligent observation, when I was at thy house, and by the constant relation of others since.  
Of thy Children, not all, but some of them, seldom are all good; Adam, had a Cain: Noah had a Cham: Abraham had an Ishmael: Isaac had an Esau. This collection do some make, but this is not necessary, he might find them all good in external carriage and behaviour, he goes no further; but how did he find them? not sitting still, but walking, in what? not in falsehood, but in truth, that is, in the truth of the Gospel, embraced, professed, honoured by them, in framing their lives too according to the truth.  
This doth argue the great care of this worthy Lady, in the virtuous education of her children, which is to be imitated by all fathers and mothers. If we have a piece of ground, we will bestow cost and pains in the manuring, tilling, and sowing of it. If we have a young horse, we will be at charge to bring him to a good pace; and shall we neglect our children? Children are the inheritance of the Lord, and the fruit of the womb is his reward▪ and shall we reward the giver so unkindly, 
Psal. 127.3  as not to give them education? Which consisteth in three things: religion, learning, manners and behaviour: touching the former, David and Bathsheba joining together in seasoning the tender years of Solomon, with the sweet liquor of celestial piety, by the means of Hannah Samuel came presently à mamma corporali, 
Prov. 3.3.4. Chrys. hom. 2. de fide Anna 2 Tim. 3.15.  ad mammam spiritualem, from the corporal to the spiritual dug. Eunice taught Timothy the holy Scripture from his childhood.  
Hierom would have Laeta to teach her daughter Paula the Canonical Scriptures, 
ad Laetam.  beginning with the Psalms, and ending with the Canticles, the Psalms as the easiest and sweetest: the Canticles as the hardest.  
To this end chatechizing is very requisite; Clemens Alexandrinus was a catechist, 
Luc. 1. Psal. 34.11. Heb. 6.1. Hebr. 5.13.  Theophilus was Catechised.  
David chatechiseth children.  
There is a form of catechising, and some principals of religion specified, and that hath the appellation of milk, which is fit for children: There were catechumenoy in the primitive Church, which must say their Catechism before they were admitted into the Church. The Church of England hath a compendious and faithful catechism in the book of Common Prayer, which if it were diligently taught, and effectually learned, both young & old should be better acquainted with the principles of religion, and being wisely done, would be more profitable than preaching without chatechizing, for want whereof many that run to Sermons, have been found to be very ignorant of the main principles of religion.  
For education in learning, Pharaohs daughter trained up her adopted son in all the learning of the Egyptians: 
Act. 7.22. Clem storm l. 4. Hier. ad Laetam.  Aristippus that famous Philosopher was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taught by his mother, the eloquent tongue of Cornelia was a great means of the eloquence of the Gracchis her two sons. Hortensius' his eloquence grew up inter paternos sinus, in the bosom of his father and mother.  
If we cannot, nor have leisure to learn them ourselves, let us put them forth to learning, provide fit teachers for them. jehonathan and jehiel men of understanding were with the King's Sons 1 Paral. 27.32.  
jehoiadah taught King joash, Saint Paul had Gamaleel to his Tutor, 
2 Reg. 12.2.  a Doctor of the Law: Philip procured two Schoolmasters for his son Alexander, 
Plut.  Aristotle for his teacher, Leonides for his director and informer. Constantine he procured three several Tutors, for his three several sons, one for Divinity: the other for the Civil Law: 
Euseb l. 1 de vita Const.  the third for military discipline.  
Concerning manners and behaviour we must bring up our children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in instruction and information, that may formare mores, frame their manners, and put a good mind into them, as the word importeth. When Diogenes looked upon an unmannerly boy, that eat his meat rudely, he gave his master a box of the ear, because the fault was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Plut. virtus ducetur. Dial. l. 4. cap. 18.  not in the Scholar, but in the master. Gregory writes of a man well known, but names him not, who had a son to whom he was too indulgent, when any thing crossed him he was wont to curse and blaspheme, his father never corrected him for it. It fell out that he died blaspheming in his father's arms, and the Devil was seen to carry him away, we are to have a diligent circumspection over the behaviour of our children, when they be young: to keep them from swearing, lying, pilfering, and other vices, lest they grow up with them, when they be old: they be flexible in their young years, prove inflexible afterwards: While the wax is soft, ye may set a good impression on it, as well as a bad, the print of a Dove as well as of a vulture: when it is hard, ye cannot, ye may safely bend a young plant: so can ye not an old tree: let us have a care of them while they be young, lest they and we repent afterwards when it is too late. Naboth would not give the inheritance of his fathers to Achab: 
1 Reg. 21.3.  children are inheritances given us of God, and shall we through our negligence give them to the Devil? let us tread in the steps of this renowned Lady, give our children the best education we can every kind of way.  
We have had the greatness of his joy, together with the object of it, then comes the rule for the squaring of their walking, wherein he rejoiced.  
Not according to our own brains, or after the traditions of men, but as we have received a Commandment from the Father in holy Scriptures: This is his Commandment, that we believe in his Son jesus Christ, and love one another. 
1 john 3.23.   
Thy word is a light to my feet, and a Lantern to my steps, this is the light after which we must walk. 
Psa. 119.105 Eph. 2.10 Mat. 5.16. Ephs. 5.8.  God hath ordained good works, that we should walk in them. Let your light so shine before men, that seeing your good works, they may glorify your father which is in heaven: walk as children of the light. It is not a Council, which we may follow if we will, it is a Commandment that must be obeyed, not from a master, but from a father, and all children must obey their father's Cammandement.   

VERSE. 5.  
THe other branch of the matter of the Epistle is an exhortation or an admonition, where 1. he doth exhort to love in special. 2 to constancy in the truth in general, v. 6. in the exhortation, 1 there is the manner how it is introduced 2. the delivery of it being introduced. It is introduced after a most kind and lovely manner: as Saint Paul had authority to command Philemon: so Saint john had authority to command the Lady: 
Philem. 8.  yet they do both rather beseech: we might come with a rod, yet we had rather come in love, 
1 Cor. 4.21.  and in the spirit of meekness, as Ambassadors for Christ, as though God did beseech you through us, we pray you in Christ's steed that ye be reconciled to God, 
2 Cor. 5.20.  if we can prevail any way with you we are glad.  
Having made a way for it, he delivers it, where 1, there is a commendation of the virtue, whereunto he doth exhort. 2. a nomination of it. 3. an explication of it, in the former clause of the 7 verse.  
It is commended 1. by a negation of the newness of it. 2. by an affirmation of the oldness of it. New things are suspicious, and not readily entertained: 
Marc. 1.27.  What new doctrine is this, say they of our Saviour: the Philosophers at Athens came flocking about Saint Paul, 
Act. 17.19.  saying, May we not know what this new doctrine, whereof thou speakest is? Tertullian calls Martion hesternum, a bird of yesterday hatching: so is not this: It is no new commandment.  

john 13.34.  Yet Christ calls it a new one. A new Commandment give I unto you, that ye love another. It is both new and old, old ratione substantiae; 
Aquin.  new ratione circumstantiae: old in regard of the substance; new in regard of the circumstance. 1. because being corrupted by the glosses of the Pharisees, 
Mat. 5.43.  it was purged and made new as it were by Christ; as a rusty sword, if it be scoured is a new sword. 2. because it is pressed by a new example, the example of all examples, 
john. 13.34.  the example of Christ himself: Even as I have loved you. 3. Because it should never wax old, but be always fresh and new in memory and practice. 4. Because than it lay hid in the dark and obscure mint of the old Testament; now it cometh out of the fresh mint of the new testament. It is now delivered, and made known to the world, more apertly and plainly, than before, a picture done over with new colours is a new picture.  
The newness of it hath been disclaimed, now the oldness of it is proclaimed, that which we had from the beginning of the creation, of the promulgation of the law, or from the beginning of our conversion and calling to Christ, howsoever it is old, written in codice cordis, in the book of our heart, by the pen of nature: and in codice legis, in the book of the law published to the world.  
To put us out of doubt he names it, That we love one another. 1. Love is eum complementum legis, the fulfilling of the law. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a recapitulation of the whole Law. 
Rom. 13.9, 10  He that hath love, keeps the Law: He that wants love is a continual breaker of the Law. 2. Love is indicium Christianorum, the badge of Christians. Hereby shall all men know, that ye be my disciples, if ye love one another. No love, no disciple of Christ. 
john 13·35.  3. It is condimentum omnium virtutum & actionum; the sauce that seasons all virtues and actions, without that they be all unsavoury. If I speak with the tongue of men and angels, if I had all knowledge, all faith, 
1 Cor. 13 1.  that I could remove mountains, if I fed the poor with all my goods, gave my body to be burnt, yet if I have not love, I am nothing. Though we come to Church never so diligently, hear Sermons never so frequently, receive the Sacraments never so devoutly, discourse of Religion never so eloquently, yet if we have not love, we are nothing. Let them be Baptised in the name of Christ, saith Augustine, 
De doct. Christ. l. 3. c. 10.  let them sign themselves with the sign of the Cross, let them answer Amen, sing Halleluja in the Congregation, let them go to Church, yea, let them make Churches, yet if they have not love, they are not the Sons of God, but the sons of the devil. What an admirable thing is love? If we have that, all things are well had, if that be wanting, it is in vain to have all things. Quanta est Charitas? quae si desiit frustra habentur caetera: Si adsit recte habentur omnia, Aug. in pirmam Eppst. joan. 4. Love is vinculum perfectionis, the bond of perfection; this ties us together; We are as shaves scattered, 
Col. 3.14.  without love. 5. It is Sigillum electionis, a seal of our election; 
1 john 3.14.  Hereby we know, that we are translated from death to life, because we love the brethren; He that loveth not his brother abideth in death. No assurance of salvation without love. 6. God is love, 
1 john 4.16.  saith Saint john; a golden sentence. Saint Paul in his whole Chapter of love, 1 Cor. 13. Spoke not so much in the commendation of love, 
Aug in Epist. joan.  as Saint john doth in this one short and pithy sentence; The devil is hatred. Of that he hath his name Satan, an hater; and all spiteful and malicious persons are of the devil, all loving men and women are of God.  
Many allurements to make us in love with love; yet sincere love is as a stranger among us; Rara avis in terris, a black Swan upon the earth. Where is there a Damon and a Pythias? Scant two neighbours in a Town, that entirely love one another; yet never a page almost in the Bible, but one way or other harpeth on this string. When Saint john was so old, that he was fain to be lead to the Pulpit, he went up spoke, these words sundry times, 
Hierom. in 6. cap. ad Gal.  My little children, love one another, and so came down, as if that were the most necessary thing to be inculcated to the people, and so it is indeed.   

VERSE 6.  
IN the winding of it up he gives us a touchstone for the trial of love. 
john 14.15.  This is love, that we walk after his commandments. Whereof this is a main and principal, to love one another, according to that of our blessed Saviour: If you love me keep my Commandments. If the subject love his Prince, he will observe his Statutes as near as he can: If a friend love his friend, he will do what he requests him, if he may lawfully do it; and it be in his power. If a child love his Parents, he will obey his Parents in the Lord. How can we say we love Christ, when we cast his commandments behind our backs?  
Now there followeth the other branch of the exhortation to constancy in the truth, which is 1. propounded, then corroborated and urged, verse 7.  

Deut. 18.18. Mat. 17.5.  This is the Commandment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that commandment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after a kind of excellency. I will raise you up a Prophet like to me, him shall ye hear. This is my beloved Son, hear him.  
This commandment he doth illustrate by the antiquity of it, as ye have heard from the beginning. How? the Rhemists say, by tradition from the Apostles, which is come to us from man to man, from Bishop to Bishop. Heresies may go from man to man, from Bishop to Bishop, 
1 Cor. 4.6.  as Arianisme did, and in a short time overspread all the world. It is a manifest argument of infidelity, and a sure token of pride saith Basil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to reject that which is written, and to bring in that which is unwritten.  
This is the commandment, that as ye have heard from the beginning, by God himself, The seed of the Woman shall break the head of the Serpent: 
Gen. 3. Eph. 2.20.  Which is explained at large in the Writings of the Prophets and Apostles, whereon the Church is built. That having set our hand to Christ's Plough, we should never look back, but continue with him to the end. That this is the native meaning of it, is apparent by the words following, wherein he corroborateth his exhortation. For many deceivers are come into the world, which will supplant you if they may, therefore walk on steadfastly in the truth.   

VERSE 7.  
1. HE warns them of false teachers. 2. He arms them against them. verse 8.  
In the warning: 1. There is a signification, that they become. 2. A mark, whereby to know them being come. 3. An application of that mark: For the former. 1. There is the quality of them that be come; they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, planing, subtle, cheating, deceitful fellows, they will deceive you with fine words, and nice distinctions. 2. Here is the quantity of them: They be not a few, but many: Many Bears, many Lions, many Foxes. If they were but Wasps, and Bees, yet being many, they might scare us, and make us circumspect; much more these. 3. They be not to enter, but are already entered. 4. Into this wicked world, which is a receptacle of good and bad.  
I will give you a mark, whereby ye shall discern them. They confess not, that jesus Christ is come in the flesh, and so subvert the very foundation of Christianity.  
There be diverse kinds of them. Some deny that Christ is come in the flesh at all, as the obstinate jews, whose eyes the god of this world hath blinded.  
Some confess him to be come in a kind of flesh, 
De Carne Christi, & advers. Marcionem lib. 3.  yet not in true, but in fantastical flesh, as Martion; whom Tertullian eloquently confuteth. 1. The Angels appeared in true and solid flesh. Abraham washed their feet; they took Lot, his wife, and two daughters by the hand, and lead them out of the city; and do ye think, that the Son of God, would dissemble, and deceive the world with fantastical flesh? 2. He was borne of a woman, he did not pass through a woman as water through a channel. 
Gal. 4.4.  He came not out of her womb transmeatorio, 
Adver▪ Valentinianos'. Luke 1. Aug. in joan. c. 2.  but genitorio more, not as one, that passed through her, but as one that was begotten of her. The fruit of her womb, ut homines nascerentur ex Deo, primò ex ipsis natus est Deus. That men might be borne of God; God was first borne of men. We are commonly borne of a man and a woman. He was singularly borne of a woman without a man. 3. If his birth were fantastical, than his death was fantastical, than they are not to be blamed that killed him. 4. If his humanity was fantastical, than we may justly imagine that his Deity was fantastical too. 
Tertul.  Quomodo verax habebitur in occulto, qui fallax repertus est in aperto? How shall we believe him in that which is secret, when he was deceitful in that which is open.  
Again. Some confess him to have a true body, but no soul: 
Mat. 26.38. Luke 23.46.  as Apollinaris. His Deity supplied that, whereas he saith, My soul is heavy even to the death. Father into thy hands I commend my Spirit.  
But let us acknowledge with thanksgiving to his Majesty, that he is come in the flesh. God manifested in the flesh, seen of Angels, 
1 Tim. 3.16.  believed on in the world, ascended into glory. Worthy then is the lamb, 
Apoc. 5.  that was borne and killed for us, to receive all honour and glory, praise, power and might for ever. 
Aug. in Evan. joan. tract. 31.  Magna misericordia Domini nostri jesu Christi. Great is the mercy of our Lord jesus Christ. Factum esse eum propter nos in tempore, per quem facta sunt tempora, that he which made time, would be made for us in time: that he which made man, would be made man, lest that should have perished, which he made.  
Then he applies the mark to them before mentioned, This is a deceiver and an Antichrist.  
But why doth he change the number? Why doth he not say, these be the deceivers, and Antichrists? Catharinus supposeth he doth it to point out the devil, qui est verus, primus & maximus Antichristus, who is the true first and chief Antichrist, that needeth not, the alteration of number is frequent in all Authors.  
There were many Antichrists in the Apostles days; as forerunners of that great Antichrist in time to be revealed. That shall sit in the Temple of God, and exalt himself above all that is called God. 
2 Thess. 2.    

VERSE 8.  
HItherto he hath warned them of false teachers: now he arms them against them. 1. He wisheth them vitare errorem, to eschew their errors. 2. Fugere communionem, to fly their communion and society. verse 10, 11. In the former, 1. The Caveat, than the reasons, the caveat, look to yourselves, and look narrowly too, with both eyes, with all the circumspection you can: 
Rom. 14.7.  We must look to others too, For no man liveth to himself; none must say with Cain, Am I my brother's keeper. We must look to our brethren too, 
Rom. 14.12.  yet first and principally to ourselves; because every one of us must give an account of himself too God. A traveller must look to him that travels with him, but chiefly to himself; we must rather be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1 Pet. 4.15.  Bishops over ourselves, then over others: that is condemned by S. Peter; yet some there be that spend more time in other men's Dioceses than in their own, in looking to others, 
Beda.  than to themselves, Multi multò sciunt, & scipsos nesciunt, alios inspiciunt, & seipsos negligunt: Many know much, and know not themselves, they look upon others, and neglect themselves.  
This caveat he doth enforce by 4. Reasons. 1. A damno, from the loss. 2. A praemio, from the reward, in this v. 3. Ab incommodo, from the discommodity. 4. A commodo, from the commodity, in the next.  
He doth not say [ye] but we, including himself in the number: the best of us all have need to be vigilant, that we lose not the things for which we have wrought; namely the joys of heaven, for the which we have wrought by prayer and fasting, by reading of Scriptures, by hearing of Sermons and divine Service, by a patient suffering of diverse afflictions, and shall we now through negligence lose them? We must work for the meat that endureth to life everlasting. We must not be idle, not unfruitful in the excellent knowledge of jesus Christ. 
john 6.27.  We must work for heaven, 
2 Pet 1.8.  not to purchase it, that hath Christ done with his own precious blood, but to confirm it to ourselves. Go work in my Vineyard: Work out your salvation with fear and trembling. 
Mat. 20.6▪  But let us so work, that we lose not our working. be faithful to the end, and I will give thee, the crown of life: Ye are they that have continued with me in my temptations, 
Apocal. 2.10.  therefore I appoint to you a Kingdom. Without continuance, 
Luc. 22.28.  no Kingdom: A traveller loses his labour, though he have gone 40 or 50 mile, if he go not on to the end of his journey. Mariners lose that which they have wrought, unless they work till they come into the haven. Runners lose the gold, unless they run to the end of the race: So run that ye may obtain: hold that which thou hast, that another take not thy crown: 
1 Cor. 9 Apoc. 3▪ 11. Epist. 254.  Ibi tu christiane fige cursus tui metan, ubi christus posuit suam, saith Ber. There O christian, set down thy staff, 
Phil. 2.8.  where Christ set down his factus est obediens usque ad mortem, he was obedient to the death: so be thou, 
Luc 17.32.  remember Lot's wife, she turned back and was turned into a pillar of salt, ut nos omnes condiret, that she might be as a salting tub, to season us all. In Jacob's ladder the Angels were ascending and descending: none were standing. They that traveile by a wood full of thiefs, had need to look to themselves, lest they lose their purses, we are among many spiritual thiefs, that will rob us if they can of the precious pearl of celestial doctrine, therefore let us look to ourselves, that we lose not the things which we have wrought.  
The second argument à praemio, from the reward: Let us look to ourselves, not only that we be no losers, but that we may be gainers too; that we may receive a full reward. Why then, they that begin well and continue not, shall have some reward, half a one, though not a full one? 
Mat. 6.2.  Resp. 1. They may have a reward among men in this world for a season, the praise of men: but they shall miss of that eternal reward in the world to come. 2. the particle (full) hath reference, not to the workers, but to the reward, it is a complete, a full reward, fullness of glory in soul and body, At his right hand is fullness of joy for ever; the rewards we have here are Semiplena, half full, this is plenum, wholly full: 
Psal. 16.11.  Hic jugulantur haeretici, saith Catharinus, qui mercedem bonorum operum negent: here the heretics throat is cut, which deny the reward of good works, he fights with his own shadow, he seeks a knife, where there is no throat to cut, for we that be Protestants, acknowledge a reward for good works, and we embrace that Axiom of Bellermines. It is lawful to do good works intuitu mercedis aeternae, 
de ●ustif. lib 5 c. 8.  with an eye to an eternal reward reposed for them. Moses chose rather to suffer adversity with the children of God, 
Heb. 11.25.26.  than to enjoy the pleasures of sin for a season, why? because he had respect to the recompense of the reward, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he looked from the aflictions to the reward. Our Saviour for the joy that was set before him, endured the cross, 
Heb. 12.2.  and despised the shame, so may the members of Christ do, yet not tantum & praecipuè, yet not only for that, nor chiefly for that, but that God may be glorified by our works: 
in Evang. Io. tracked 1.  Nolo ad praemium diligere Deum, saith Saint Augustine, do not love God only, so far as thou mayest be rewarded, and no further. Ipse sit praemium tuum, 
Gen 15.1.  let him be thy reward. I am thy exceeding great reward. 
de justif. lib. 5.1, 2.  Nevertheless we disclaim that Axiom of Bellermines, that merces & meritum are relatives. Merces & opus be relatives, a reward and a work, but not merces & meritum, a reward and a merit. God rewards our works, yet not for any merit in them, 
Luc. 17.10.  but for his own mercy: For when we have done all that we can, we are unprofitable servants, for we have done no more than we ought to do, a debt can be no merit, all that we do is a debt: Thou hast entered into a bond, to pay an hundred pound, thou payest it, dost thou merit by it? An Apprentice serves his master well, during his Apprenticeship; doth he merit by it? he was bound by obligation to do it.  
2. No free gift is a merit, eternal life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the free gift of God: 
Rom. 6. ult. Luc. 12.32.  fear not little Flock, it is your Father's pleasure to give you a Kingdom; it is given, we do not merit it, let every one of us say with Berniard, meritum meum misericordia tua, my merit is thy mercy.  
But there is a reward even from our lame, weak, and imperfect works, 
Psal. 19.11.  in keeping of them there is great reward, not only a reward, but a great reward too: wherein God dealeth with us as a kind father with his children, he allures us with rewards, and that makes the work more easy, as Basil speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the consideration of the end of his journey, refresheth the traveller, the expectation of gain, that encourages the merchant, and the spoil the soldier. Let us look up with the eye of faith to this reward, and it will be a Noah to comfort us in all our labours in this veil of miseries.   

VERSE 9  
THe third argument, ab incommodo, from the great discommodity that ensueth upon it: Whosoever of what quality and condition soever,  
Transgresseth that holy commandment of persevering in the truth which we have received from the Father, This is my beloved Son, hear him, and none but him:  

Act. 4.12.  And abideth not, firmly and unmovably  
In the doctrine of Christ, the sole Saviour of the world, For there is Salvation in no other, 
john 5.29.  and this doctrine is contained in the Scripture. Search the Scriptures, they they be that testify of me.  
Hath not God, that, is his favour in this life, nor shall he partake of his glory in the life to come, he hath not God: and so consequently he hath the devil, therefore is in a most lamentable case.  
The fourth from the commodity.  
He that abideth constantly to the end, in the doctrine of Christ, revealed in the Word, he hath both the Father and the Son, 
john 14.9.  for they are inseparable, they go together, he that seeth the one, seeth the other: and he that hath the one, hath the other, neither is the holy Ghost excluded, for the Father and the Son dwell in us by him, therefore it standeth us all in hand to shut up our ears against false and erroneous teachers, and to persist in the doctrine of Christ delivered unto us, Be no more children, wavering and carried about with every wind of doctrine, 
Eph. 4.14.  by the deceit and craftiness of men. What went ye out into the Wilderness to see? a reed? 
Luc. 7.23. 1 Pet. 2.5.  we must be stones, not reeds, and ye as living stones, saith Saint Peter.  
There be 4 principal pulbackes from the Doctrine of Christ, the, 1. is the glozing tongues of heretics, by their fair speeches and flattering they deceive the hearts of the simple. 
Rom. 16.18.   
The second is ease, master, pity thyself, it is good sleeping in a whole skin: now thou goest whether thou wilt, 
Mat. 16.22.  if thou embrace Christ and his Gospel, thou shalt be shut up in prison; now thou eatest and drinkest of the best: and farest deliciously every day, than thou shalt be fed with bread and water, now thou liest soft, in fine bedding, but then thou shalt endure more hardness, for thou shalt lie in straw, or on the bare boards which is worse. I but look into the 12 of the Acts of the Apostles, and the 6 verse, and there you shall see how Saint Peter being bound with two chains, between two soldiers, slept more sound, than many do on their beds of down. And again, in the 16 chapter of the Acts and the 25 verse. And at midnight Paul and Silas prayed and sung praises unto God: they sung more merrily in prison, 
Euseb. hist. Eccles. lib. 8. cap. 9  than many Kings can do in their Palaces. There were divers Martyrs Noble men borne, and exceeding rich, that had no pity of themselves, nor their wives and children neither, but exposed them to all torments for Christ's sake. A good conscience is a continual feast, no joy to that, 
2 Cor. 1.12.  what is our rejoicing save the testimony of a good conscience.  
The third is honour and preferment; 
Num. 24.13.  but in that let us not be worse than Balaam, Balack offered him great promotion: but, saith he, If the King would give me his house full of silver and gold, I cannot pass the Commandment of the Lord. The devil offered Christ all the Kingdoms of the world, 
Mat. 4.  and the glory of them, yet he refuseth them: What advantageth it a man to win the whole world, and lose his own soul? Let us not lose Christ's everlasting Kingdom for these transitory good things.  
The fourth is persecution, confiscation of goods, bonds, imprisonments, 
Act. 21.13.  death, against all these, let us pluck up Saint Paul's courage. I am ready not only to be bound, but to dye for the Name of the Lord jesus. Ignatius went joyfully to the Lions: Policarpus to the fire: Laurentius to the gridyron: admirable was the boldness of Basil, the governor threatened to strip him of his goods, as for that saith he, I have nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a torn gown and a few books: I will put thee to death, death, saith he, shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a benefactor unto me, it shall send me to endless joys; well, said the governor, thou art very stubborn, consider better of the matter, and give me thy answer to morrow; saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I to day and to morrow am the same man. Let us all be of his magnanimous resolution, let not our lives be dear to us, so as we may fulfil our course with joy. Christ said to the twelve, Will ye also go away? To whom should we go? saith Saint Peter, in the name of the rest, thou hast the words of eternal life.  
Let us love Christ as dear as Ruth did Naomi, Entreat me not to depart from thee, 
Ruth 1 17.  I will live and dye with thee, instead of a life of a span long, we shall have a life that endures for ever.   

VERSE. 10.  
HItherto he hath wished her to avoid their errors; now he doth advise her to eschew their company. 1. Non participando in facto, not participating with them in deeds. 2. Non participando in verbo, not participating with them in words verse 11.  
If any come unto you they be shameless fellows, they will not tarry till they be sent for, they will come of their own accord, and intrude themselves.  
What any without exception? nay, and bring not this doctrine, namely of Christ, but the contrary rather.  
Receive him not into your house, why? this seems too great incivility, they might receive him, and when they perceived that by him, turn him out again: I but, Turpiùs eiicitur, quam non admittitur hospes, ye shall have more ado to eject him, than to keep him out at the first, shut up the doors of your house against him. It seems, that as Gajus was the Church's Host: so this Lady was the Church's Hostess, her house was open to the Preachers and Professors of the Gospel, but he warneth her not to receive corrupt teachers. 1. It is a thing displeasing to God, to give entertainment to his enemies. jehu the seer reproved King jehoshaphat for joining with Achab: Wouldst thou help the wicked, and love them that hate the Lord? 
2 Paral. 19.2.  God gave us our houses, they must be for his friends and not for his enemies.  
2. The godly will be grieved at it, and shall we grieve them, 
1 Thes. 5.22.  for whom especially Christ died? 3. It may bring a bad report of ourselves, that we like of them, and approve them, whereas we ought to abstain from all appearance of evil, and provide things honest before God and men. 4. It may endanger our own souls. 
2 Cor. 8.21. 2. Tim. 2.17.  For their word fretteth as a canker, It may overrun us and infect us, ere we be aware. 5. It may encourage them in their wickedness. 6. It may pull God's wrath on us and our houses; God blessed the house of Potiphar for Joseph's sake, 
Gen. 39.5. 2 Reg. 4 17.  and the house of the Shunamitish woman for Elishaes' sake. His curse will light on those houses where the adversaries of his Gospel are harboured. When Saint john heard, that Cerinthus the Heretic was in the bathe, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let us fly lest the bath fall on our heads? Yet what a number be there, 
Euseb E●cles. Hist. l. 4. c. 14.  whose houses are receptacles for Seminaries, Priests, and Jesuits, and other Sectaries? ahab's house was for Baal's Priests: But Constantine's Palace was for godly Bishops and Ministers, 
Euseb. de vita Constant. l. 4.  and he thought their prayers to be the pillars of his house, and indeed they were.  
Then for participation in words. Where 1. The prohibition. 2. The reason of it, verse 11. Neither bid him God speed. Be so far in showing him any kindness in deeds, as vouchsafe him not a kind word or greeting. The Grecians used two words in their salutations. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rejoice and do well, celse gaudere, & benè rem gerere, Albin●vano, as the Poet said.  
Here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wish him no joy, no comfort, vouchsafe him not a good word, or familiar speech, show no token of familiarity to him.   

VERSE 11.  
HE renders a reason of it. For he that biddeth him God speed, is partaker of his evil deeds. 
Apocal. 18.4.  And if we be partakers of their sins, we shall be partakers of their plagues.  
Salutation is a sign of love. We may not love them. Therefore not so much as salute them. Martion asked Saint john, if he knew him. Yes saith he, agnosco te primogenitum Satanae. 
Euseb. l. 4. c. 14▪ Euseb. l. 7. c. 3.  I know thee to be the first borne of the devil. They are the devil's brood. Therefore salute them not.  
Dyonisius Bishop of Alexandria, would not vouchsafe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Samosatenus the Heretic.  
Some more nice than wise, more rigid than solid, will not bid any God speed in the high way side, lest they be partakers of their evil deeds, not knowing where about they go.  
1. In doubtful matters, it is the property of love to interpret the best: for love is not suspicious; it thinketh not evil. 2. We may bid the man God speed, though not that where about he goes, unless we certainly know that he goes about some mischief.  
These are not much unlike them, that except against the Litany, in the book of Common prayer, because we pray for all women labouring of child, all that travel by land or water; then we pray for Harlots, for Pirates, for Thiefs. Touching harlots, we pray for the seed, not for the sin. The son of an harlot may prove a good man, 
judg. 11.1.  and a great man, as jephthah did; as for Pirates and Thiefs, we pray not that God would prosper them in their Piracy and thieving, but that God would give them repentance for their sins.  
But Saint john's meaning is that we should not salute them familiarly, as we use to do the Saints of God, and the brethren in Christ, but rather show a detestation of them and their doctrine, as they be our enemies, we ought to love them, and may salute them; but as they be God's enemies, we must hate them; Do not I bate them, 
Psal. 129. 21.  O Lord, that hate thee? yes, I hate them with a perfect hatred. 
Aug.  Yet we must always distinguish, inter creaturam Dei, & creaturam diaboli: inter id quod Deus fecit, & quod diabolus fecit. 
Rom. 13.  Owe nothing to any man save love. We must love the nature which God made, hate the evil which the devil made.   

VERSE 12.  
THe conclusion, consisting of an excuse and a salutation, 13. he excuseth the brevity of his writing. 1. A multitudine rerum scribendarum, from the multitude of things to be written. 2. A modo scribendi, from the manner of writing. 3. A spe veniendi, from an hope of his coming.  
I have many things to write to you; Many weighty things, which if I should go about to comprise in a letter, it would grow to too great a volume; there is a time to speak, and a time to hold our peace; a time to write; and a time to cease from writing; a time to preach, and a time to leave preaching; est modus in rebus, there is a measure in all things. Some can find no measure, neither in writing, speaking, nor preaching.  
I would not write with paper and ink; they be corruptible things, they quickly wear away. Letters may miscarry, they may fall into the hands of our enemies; they may be misconstrued, and no present apology can be made. Questions and doubts may better be discussed by voice, 
Eccles. 12.12.  than by writing. There is no end of making books; and much reading is a weariness to the flesh. This hath been an excess in all ages. 
Basil. Epist▪ 74 Laer●  Apollinarius filled the world with books; Chryfippus wrote 71. books▪ Origen wrote 6000. books, as Epiphanius recordeth: Few of them are now remaining; yet many delight to write with Paper and Ink, the Presses are oppressed, this is a scribbling age wherein we live. Scribimus indocti doctique Poemata passim, All love to write: learned and unlearned too.  
The third excuse for his short writing, is an hope of his presence and colloquy, face to face. Where 1. There is the pillar, whereupon his coming leaneth. 2. The end of his coming. The pillar whereupon his coming leaned, was a trust he had in God. I trust to come to you. When? Some say in his Visitation, when he went to visit the Churches, as Paul and Barnabas did. 
Act. 15.36.  Then he would take her house in his way, yet it may be he would make a set journey to her. Howsoever he doth not peremptorily say, I will come to you shortly: but I trust to come unto you, womans, they say, have many lets; but I am sure men and women too may have many lets in journeying. We would have come to you, 
1 Thess. 2.18.  I Paul at lest once or twice: but Satan hindered us. The devil may lay blocks in our ways. Let not him that girdeth his harness, 
1 Reg 20 11.  boast as he that putteth it of; Multa cadunt inter calicem supremaque labra. Many things happen between the cup and the lip. So do many things between our setting forth and our coming home; a wall may fall upon us, as it did upon 27000 Aramites; 
1 Reg. 20.30.  sickness may apprehend us by the way, as it did the young man of Egypt; we may fall into the hands of thiefs, as he did; Death may arrest us by the way, as it did Rachel. Whereupon Saint james wittily taunteth them, that say, To day or to morrow we will go to such a city, buy, sell, 
1 Sam. 30.13. Luke 10 30. Gen. 35.18. james 4.13.  and get gain; whereas ye cannot tell, what shall be to morrow; therefore the godly speak with a limitation; if God permit, if God will, and if we live, I trust, saith john.  
What then when he is come? Not to write my mind with paper and ink, but to speak face to face. Mouth to mouth, 
1 Cor 16. 17· james 4.15  my mouth to thy mouth, and both our mouths add obstruendun os haereticorum, to stop the mouths of Heretics, that set themselves against Christ. Writing is vox mortua, a dead voice, speaking, is vox vivida, a lively voice; habet quid latentis energiae, saith Hierom, 
Ad Paulinum.  & de ore loquentis fortius sonat, it hath a kind of hidden power and efficacy in it, and a stronger sound out of the mouth of the speaker.  
If the officers had seen some of Christ's writings, they would have been ravished with them: but much more with his voice, the voice is a shrill trumpet to waken one another. As iron sharpencth iron, so doth man sharpen the face of his friend. 
john 7.46. Prov. 27.17.  When the voice of Mary sounded in the ears of Elizabeth; the babe sprang in her belly for joy. So when we hear the voice of our friend, it infuseth a kind of joy into us. A man writing, is like one that plays at tennis alone, mutual speaking one with another, is as two playing together, they toss the ball more cheerfully one from another. Writing may breed doubtings, but speaking resolves doubts. It is a sweet thing to speak one with another.  
The end of his coming was, that their joy might be full: Not with quaffing and swilling, but by a Christian talking one with another. In writing, there is but a half joy; in mutual speaking there is a full joy: Sermo est index animi, the speech is a glass, wherein we may behold the mind; by that we may freely open our minds one to another, more freely than we can by writing. Paul longed to see the Romans, 
Rom. 1.12.  that he might be comforted together with them, through their mutual faith, both theirs and his. So Saint john was desirous to come to the Lady, for the reciprocal comfort of them both: That they might rejoice in the spiritual growth one of another.  
There is much joy in the meeting of friends, as there was when Moses and Aaron met in the Mount, 
Exod. 4.27. Exod. 18.7.  for joy they kissed one another. So did he and jethro, ask one another of their welfare. There was great joy between Epaphroditus and the Philippians, 
Phil. 2.  When they saw him that had been but as a dead man come to them again. There was singular joy, when this Lady and St. john met together. Let us praise God, that we live in peaceable days under the protection of a gracious and religious King, that we may come joyfully one to another; yet the joy of these meetings may be dashed sundry kind of ways; and though they be never so full of joy, yet that and the meetings themselves have an end. Let us prepare for that meeting, 
1 Thes. 4.17.  when we shall meet Christ in the air, and abide with him for ever, never to depart any more.   

VERSE 13.  
THe other part of the conclusion is a salutation sent to the Lady. The children of thy elect sister greet thee.  
Here Lorinus to avoid that absurdity, that two sisters should have one name, insinuates that the (elect) here maybe cognomen, not nomen, 
Acts 1.23.  a surname not her proper name: as joseph's surname was justus. I but there is no surname set down without the name premised, therefore this is a mere shift. Her sister is called elect in the same sense that she was, because of faith and other graces of the Spirit that were in her as signs of her election. Did not her sister send greeting to her as well as her children? It may be her children were now with St. john, for their further instruction, so was not the mother. They should have used a more reverend term, their duty or service to be remembered to their Aunt. It is too familiar to send salutations. Not only equals did salute, but inferiors too: 
Ruth 2.4.  the reapers of Boaz saluted him, but inferiors salute after a more submiss manner, though it be not expressed. Touching salutations look the Epistle to Philemon.  
Amen. Between the former words and Amen, Aquinas interserts these: Gracia tecum, Grace be with thee. Then Amen hath indeed something to answer to; but those, saith Catharinus, are not in correctis libris: The old translation hath them not. Amen here may have reference to the meeting before mentioned. Amen. So be it. God grant it may be so.    

A COMMENTARY UPON The third Epistle of St. JOHN.  

VERSE. 1.  
THe parts of this Epistle are these. 1. An entrance into it. verse 1 and 2. 2 The matter contained in it verse 3. an entrance is made into it by an inscription v. 1. by a precation v. 2.  
The inscription pointeth out the party writing, and the party to whom he writeth: the person writing is described, as before, by his office, An Elder, a chief governor in the Church. For a more ample discussing of it, the reader is to be referred to the former Epistle, verse 1. The person to whom he writeth, is set forth by his name: and by the special love Saint john bears to him: Whereof there is first an expression, Well-beloved: then an explication how he loveth him, in truth.  
His name is Gajus, some collect out of the seventh verse. that he was a jew; as if he were opposed to the Gentiles that be there mentioned, yet not he, but they that came from him, whom he entertained, are opposed to the Gentiles. By his name he should rather be a Roman; for Gajus or Cajus is a Roman name, G and C are commutable letters.  
To let all conjectures pass, there be three of this name in Scripture. Gajus of Macedonia, Act. 19.29. Gajus of Derbe, Act. 20.4. Gajus of Corinth, 1 Cor. 1.14. Whom Paul baptised, whom he termeth his Host, the Host of the whole Church, Rom. 16.23. By all probability this was he, who continued his hospitality to Saint john's days. Christ saith of the woman that poured ointment upon his head; Wheresoever this Gospel shall be preached throughout all the world, 
Math. 26.13  there shall also this that she hath done be spoken of, for a memorial of her: The memorial of the just shall be blessed, 
Prov. 10.7.  but the name of the wicked shall rot. Origen by dedicating most of his books to Ambrose a wealthy Noble man, which was his Patron: and Hierome by doing the like to Estochium a renowned Virgin, and bountiful to good uses, continue the remembrance of them to all ages, and the fame of Gajus shall last, so long as the Epistle of Saint john lasteth, this should be a spur to others to the like.  
This Gajus was deep in Saint john's books, and in his heart too, he calls him his Well-beloved, he gave not this title to the Lady to whom he wrote; some say to avoid suspicion of familiarity with her, 
Rom. 16.12.  being a woman, a frivolous excuse: for Saint Paul calls Persis and Apphia beloved, 
Philem. 2.  without any fear of that.  
Others suppose because it was too familiar, and did not agree to the dignity of a Lady, what needeth all this? he gave her a more magnificent title, when he styled her Elect, this was a singular comfort and honour too to Gajus, that he was beloved of such a worthy man as Saint john, The Disciple whom jesus loved.  
Then he makes an explication of his love, whom I love in the truth, that is, truly and unfeignedly: See more. 2 john 1.   

VERSE. 2.  
THe other part of the entrance is a precation or wish: where 1. an inculcation or repetition of his beloved, that he might have the greater assurance of it; and because there might seem to be some defect in the former sentence, here he makes a supply of it, I wish unto thee.  
2. An enumeration of the blessings wished, prosperity and health which are illustrated, 1. by the priority, or eminency of them above all things. 2. by an argument a pari, of the like in his soul.  
The vulgar translation renders it, I pray, which all Popish interpreters follow, we will not stick with them for that, praying is a kind of wishing: and wishing is a kind of praying.  
Above all things in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of all things, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before all things: therefore saith Catharinus, for mine own part I would have translated it prae omnibus, or ante omnia: before or above all things: of such importance they be.  
But let us take a view of them. 1. that thou mayest prosper, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that thou mayest take a good way, go well, a metaphor from travellers, 
Rom. 1.10.  S. Paul prayeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the same word that here is used: that he may have a prosperous journey to the Romans, from thence it is translated to all prosperity whatsoever:  
So Saint Paul useth the word. Every first day, let every man put aside, as God hath prospered him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1 Cor. 16.2.  and we use to say in our common speech, How doth such a one go on? that is, how doth he prosper?  
I wish that thou mayest prosper, in thy children, in thy servants, in thy sheep, in thy cattle, in thy corn, in thy wine, in all things appertaining to thee. Worldly prosperity is a singular blessing of God, which he often bestoweth on his children. It is said of the godly man, 
Psal. 112, 2.  riches and treasures shall be in his house: the Lord blessed Abraham wonderfully, 
Gen. 24▪ 35.  that he became great, he gave him sheep and beefs, silver and gold, Camels and Asses, men servants and maid servants, 
Gen. 13.14.  he had 318 in his house that were able to encounter with the enemy. Isaac waxed mighty in a strange country, increased and was exceeding great, he had flocks of sheep, herds of cattle, 
Gen. 26.13.  and a great household; even so much as the Philistines had envy at him. jacob with a staff passed over jordane, 
Gen 32.10.  but returned with great substance.  
God gave to Solomon that which he asked not, 
1 Reg. 3.13.  riches and honours, 
1 Reg. 10.26.27.  so as among Kings there was none like him in all his days, he had 1400 charrets, and 12000 horsemen; he gave silver in jerusalem as stones, and Ceders as wild figtrees. job had 7000 sheep, 3000 Camels, 500 yoke of Oxen, 
job. 1.3.  500 she Asses, insomuch as he was the greatest man in all the East-Country. Hester of a poor banished maid, fatherless and motherless became a Queen. Daniel was made the third man in the Kingdom: he plucked joseph out of prison, and made him ruler of Egypt, he took David from the sheepe-coates, and sent the Sceptre of Israel into his hand.  
All that the just man takes in hand shall prosper: 
Psal. 1.3.  here S. john wisheth that Gajus may prosper: so we are, if it stand with God's good liking to wish to all our friends, for than they have greatest opportunity to honour God, and to do good to others.  
Indeed prosperity sometimes proves hurtful: 
Prov. 1.32.  Ease slayeth the foolish, and the prosperity of fools destroyeth them. 
Psal. 91.7.  It is said a thousand shall fall at thy side; and ten thousand at thy right hand, that is, as Saint Bernard interprets it, a thousand fall in adversity, which is as the left had: but ten thousand in prosperity, which is the right hand, and as Galen observed, plures occidit gula, quam gladius, surfeiting and drunkenness, hath killed more than the sword. In adversity we are humble: in prosperity we are proud: in adversity we pray: in prosperity we play: in adversity we seek God, in prosperity we forget God. All the while that David was in persecution and in wars, he was a chaste man: when he came to take his ease, and to walk idly on the roof of his palace, 
2 Sam. 11.2.  than he was caught in the snare of adultery. Solomon was drowned in the Ocean of his prosperity. Solus in divitiis fuit: 
Hier. ad Estoch  & solus egregie corruit, None swim in such a Sea of riches and honour as he did: and none sunk more egregiously than he did, they stand upon slippery places, and they slip ere they be aware, therefore we had need be suitors to God, especially to keep us in prosperity.  
Yet if it hurt, the fault is not in it, nor in God that sent it, but in ourselves that abuse it, as if a friend should give a man, a brave and excellent sword, and he should kill himself.  
As for his estate he wisheth that he might prosper: so for his body he wisheth that he may be in health, which in itself is an invaluable jewel. Sed carendo magis quam fruendo, we know not how to prise it, but when we want it. 1. When a man is sick, he can do nothing so well as in his health, we cannot pray so well, pain draweth us away, we cannot read, we cannot go to Church, we cannot follow the works of our calling so conveniently, we cannot visit our friends, 
Luc 1.  as the Virgin Mary did Elizabeth. 2. Sin pulls sickness upon us, because all have sinned, all are sick at one time or other, in some measure or other: Behold he whom thou lovest is sick. 
john 11.  S. Augustine, malleus haereticorum, the hammer of heretics, was so bruised with the hammer of sickness, that he could neither walk, stand, nor sit. But God in mercy hath provided remedies for it, learned and expert Physicians, the virtue of sundry herbs and simples, to restore us to health again. 3. A sick man is a prisoner, confined to his bed or house, a man that hath his health is at liberty to go where he will, 
1 Cor. 7.  yet in the Lord. 4. What is wealth without health? Nec domus, 
Horat.  aut fundus, non aeris acervus & auri: Aegroto domini deducunt corpore febres: though thou hadst the riches of Croesus, yet they could not rid thee of an Ague: so displeasing is sickness, so pleasing is health: therefore if it be the will of God, let us wish it to ourselves, and to our friends too.  
This is illustated a pari, from the like in his soul, thy soul prospereth well, that grows up in the graces of the spirit: so prosper thou in thy estate, and in health of body, here is a lively description of a happy man in this life, a good outward estate: & mens sana in corpore sano, a sound mind in a sound body.  
The soul is the principal: animus cuiusque est quisque, the soul is the man, the soul is the workman, the body the tool wherewith he worketh: the soul is a spirit, the body a lump of flesh: the body is from the earth; the soul from heaven: the body we have by mediate generation of our parents, the soul by immediate infusion from God: they are the fathers of our bodies; but he is the Father of spirits: 
Hebr. 12.9.  the body is mortal and dyeth: the soul immortal and liveth for ever: the body when we be dead, lieth by the walls as a thing of no reckoning, is put into the grave among worms: the soul is taken up by the Angels, and carried into Abraham's bosom, yet generally we are all for the body, nothing for the soul; that shall be well clothed, that shall far daintily, lie softly. We have no care to cloth our souls with the fine linen of the Saints, which is Christ's righteousness: to feed it with the bread of life that came from heaven; to lay it one the soft bed of a sweet and excusing conscience. If the body be sick there is sending for the Physician: the soul may be sick of the dropsy of covetousness, of the swelling tumour of pride, of the consumption of envy; no seeking to the heavenly Physician for the curing of it.  
The body, saith Chrysost. is not wholly to be neglected, 
De Carnis concupisc.  that thou mayst have a good waggon for thy soul, a good governor for thy ship; a good soldier to fight for thee: but thy soul is far more to be respected: Otherwise thou art like a man, that sets forth his maid bravely, and suffers his wife to go basely. What discretion is it to give all to the body, nothing to the soul? 
Chrys▪ ad pop. Antioch. hom. 42. Bern. ad Guli. Abbatem.  What pity is it, ancilliam reficere, ac dominam interficere? To fat the body, and to kill the soul? This is no charity but iniquity; no mercy, but cruelty; no discretion, but confusion: above all, let us care that our souls may prosper, as did Gajus his soul.   

VERSE 3.  
WE have had the entrance. Now to the matter of the Epistle. Where 1 there is the substance of it. 2. The conclusion of it. The substance hath two branches, a Commendation; an Admonition, v. 9 He commends him for two virtues that glisteren in him: the one is Sincerity, v. 3, 4. the other is Hospitality. 5. his Sincerity is set forth by the joy wherewith Saint john was ravished in regard of it. The joy is first specified, v. 3. then amplified, v. 4. In the specifying of this joy, there is, 1. The greatness of it. 2. The ground of it.  
He did not envy it as josuah did the prophesying of Eldad and Medad, but he joyed in it not a little, but greatly, vehemently, as the Wise men rejoiced with an exceeding great joy, when they saw the star again. There is, gaudium in carne, in the flesh: that is, 
Mat. 2.10.  the adulterer's joy; gaudium in vindicta, in revenge, that is, the malicious man's joy: gaudium in mundo, that is the worldlings joy: gaudium in Christo, that is, the Christian man's joy. We must rejoice at the good things that be in others.  
The ground of his rejoicing was a report that came to him of Gajus, when the brethren came. Preachers and common Christians that were with Gajus, and testified to the truth: boar witness of the truth that is in thee. 1. Of thy sincere dealing and liberality to all. The good things that be in others must not be smothered, or buried in silence, our tongues must be as trumpets to sound them abroad; that, which the woman did to Christ, in pouring a box of precious ointment on his head, must be spoken of throughout the world, the faith of Abraham, the zeal of Phineas, the patience of job, the Centurion's Synagogues, Cornelius alms, and the bountifulness of Gajus shall be propagated to all posterity.  
Fame is like a ship that receives all passengers, like a waggon, that entertains all, good and bad. Bad things go abroad, and good things go abroad, but here is the difference;  
1. Bad things go speedily, good slowly; the one flies like Eagles; the other creek like Snails. David's adultery went further than his sweet and heavenly songs.  
2. The one are enlarged, the other diminished; the one half of Salomon's wisdom, 
1 Reg. 10.7.  came not to the ears of the Queen of Shebah.  
3. The one all hears of: but a few of the other. Thousands hear of a false report: as that Saint Paul preached against the Law and Moses: 
Acts 21.20.  hundreds do not hear of the other.  
4. Bad things go without ceasing; men are like flies that are ever insisting upon sores: the report of good things is like an hue and cry, that quickly falls down in the Country.  
5. The one we tell of with delight: we take little pleasure in talking of the other; the one shall be at ordinaries, the other shall find never an ordinary, yet we ought rather to testify of the one rather than of the other. God and his Angels take delight in the one: the devil in the other. Let us witness of the virtues wherewith God hath adorned any. It shall redound to his glory, and it shall be a spur to prick on others to the like.  
This is illustrated a pari. Even as thou walkest in the truth. 1. In the truth of the Gospel, which thou dost adorn by thy good works: Thou dost not content thyself to begin in the truth, but thou walkest in it, like a good traveller, till thou come to the end of thy journey to the Celestial Canaan.   

VERSE 4.  
THen this joy is amplified by a comparison. Some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, greater grace. But most Greek Copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, joy.  
In the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greater joy than these. Some refer it to the brethren mentioned before, then in these men that relate this of thee. Some Greek Copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, greater joy than this. So the question were at an end: Yet the plural for the better exagarating of it may be put for the singular, as if all joys were comprehended in this. 
1 Cor. 4.15.  What is that? Then to hear that my children walk in the truth.  
Why? Saint john was a perpetual Virgin; He had no children according to the flesh; but he had spiritual children, among whom Gajus was one, because he preached the Word of truth to him. Preachers are fathers, mothers, and nurses too. Fathers; Though ye have ten thousand instructors in christ, yet not many fathers, 
Gal. 4.19.  I have begotten you through the Gospel. Mothers; My little children, 
1 Thes. 2.7.  of whom I travel in birth again, till Christ be form in you. Nurses, We were gentle among you, as a nurse cherisheth her children. Therefore we are to be loved and honoured of the people.  
Some rejoice to see their children flourish in wealth and honours of the world, then in the graces of the Spirit. It is more joy to them to see them Gentlemen, Knights, Lords, etc. than to see them upright and constant Christians. It was not so with St. john, no more must it be with us. We may joy to see them great men in the world, but no joy to this to see them great in Christ.   

VERSE. 5.  
THe second virtue commended in him is his hospitality, and charity: Whereof there is, 1. A relation of it in this, and part of the 6. ver. 2. The prosecution of it, 6. & 7. 3. The necessity of it: Not in him alone, but in all christians, ver. 8.  
In the relation. 1. The manner how he did it. 2. The persons to whom it was extended. Touching the manner: Thou dost faithfully, whatsoever thou dost. In the Greek not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: thou dost a faithful deed, making a faithful demonstration of thy faith by thy works, as it becomes every faithful man to do: Show me thy faith by thy works. We must not only do bonum, 
james 2.  but do it benè, not only that which is good, but we must do it with a good intention; for God is not so much pleased with Nouns, as with Adverbs.  
This Gregory sets down excellently well.  
1. We must not do them superbè, proudly; with a proud opinion of ourselves, thinking highly of ourselves, because we have done them, as the Pharisee did, which spread the Peacock's feathers of his works before God in the Temple. In knowing of them, we must not know them, though they be recta, good things; yet we must account them minimums, little in our own eyes; acknowledging, when we have done all that we can, we are unprofitable servants. God may find many blemishes in our best works. 
Luke 17 10.   
2. We must not do them ambitiosè, with an ambitious mind, to get glory to ourselves, as the Pharisees did; who had a trumpet sounded at their gates, for the publishing of their alms. Vainglory is a secret thief, that accompanies us privily in all our best actions, to cut the throat of the soul, when we have done them.  
3. We must not do them mundanò, for worldly lucre and commodity, 
joh. 12.5.  hoping to enrich ourselves by it as judas did by the box of ointment, he pretended the benefit of the poor; but he intended his own benefit. If we do them for these sinister ends, we lose our reward. The only scope we aim at, must be God's glory. Let your light so shine before men, 
Mat. 5 16:  that they seeing your good works they may glorify your father which is in heaven: so we shall do all faithfully as Gajus did.  
The persons to whom his well doing extended, were the brethren and strangers. Some interpret brethren, the faithful: And indeed they were honoured with that title in the Primitive Church. Strangers, those that be not yet called, but are strangers from the common wealth of Israel. Rather by brethren are meant jews: 
Rom. 9.3.  For my brethren the jews. By strangers, Gentiles converted to Christ, as appears by the opposition. verse 7.  
Hospitality is in special manner commended to us in the Scripture. 
Deut. 10.19.  Love ye the strangers, for ye yourselves were once strangers. We in England were strangers in Queen Mary's days: Some fain to flee into France; some into Germany; some to Frankford; some to Emden. Therefore let us have pity on strangers. Be given to hospitality; 
Rome 12▪ 13.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pursuing it as the hunters do the Dear; we must not invite them summis labijs, saith Hierom, coldly for fashion sake: 
Ad rusticum.  but toto mentis ardore, with a fervent affection and desire to have them; 
Gen. 18.  We must pull them to our houses as Abraham did.  
Origen observeth of Lot. We read of no good works of his that are registered in Genesis, 
In Gen. hom. 5.  save only hospitality, for this alone, evadit incendia, 
Gen. 19  he escapes burning, when all Sodom was burnt, hospitalem domum ingressi sunt Angeli; The Angels entered into the house of hospitality; Clausas hospitibus domus ignis ingressus est; the fire entered those houses that were shut up against hospitality; Audite hoc, qui hospitem velut hostem vitatis: Hear ye this, O ye covetous misers, that shun a stranger, as ye would do an enemy; whereas indeed ye should make yourselves friends of this unrighteous Mammon. julian writing to the high Priest of Galatia, excites all to hospitality by a saying out of Homer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All strangers & poor folk are sent to us by God himself; peradventure to try us with all. Let us be courteous, even to strangers, as Gajus was: In entertaining of them, we entertain Christ, and he will reward us at the latter day, Mat. 25.   

VERSE 6.  
ay But how knowest thou, john, that I am so full of charity? Many have related it to me.  
Who? both brethren and strangers, they have borne witness of thy charity, coming from thee to me. It was religiously and gratefully done of them: For we must all acknowledge our benefactors: Of what charity did they bear witness? Non habitus, sed actus, saith Aquinas, non affectus, sed effectus: Not of the habit of the charity which can not be seen: but of the act of charity, which all the world might see: not that thou hadst a good affection to do good, but of the fruits and effects of thy charity: that is poor charity, go in peace, warm yourselves, fill your bellies, 
jac. 2.16.  and give them not a crumb to fill them withal: Christ showed no such charity to the people in the wilderness, he fed them with loaves and fishes. 
Mat. 14.19.  Dorcas did not say to the widows warm yourselves, but she made them coats to warm them withal. 
Act. 9.39.  Such was Gajus his charity: he lodged them in his house, they sat at his fire, he fed them at his table: Such must be the charity of us all, we are full of excuses to keep us from charitable works, which S. Basil most pithily meeteth with all, 1. I have not to give, no, saith he, 
Cent. ditescent.  look upon the rings that be upon thy fingers, tell thy tongue that thou liest; if thou canst not give Zacheus gift, give the widow's gift. Diversa dederunt, sed ad unum pervenerunt, quoniam non diversa amaverunt, they gave divers gifts; 
Aug. de Ovibus.  yet they came both to one and the same Kingdom, because they both loved one and the same thing, which was God. It is not the Coffer but the heart which God respecteth. Habet semper unde det, 
Aug in Ps. 36.  cui plenum est pectus charitatis, he that hath a heart full of love to Christ and his members, shall ever have something to give, that fountain will never be dried up. Coronat Deus voluntatem, 
Aug. in Psal. 103.  ubi non invenit facultatem: God crownes the will where he finds inability of doing.  
2. I have children to provide for.  
1. Says S. Basil, didst thou say when thou prayedst for children, Give me children that might keep me from the Kingdom of heaven?  
2. As thou hast children on earth, so thou hast a brother in heaven, which is Christ, reckon him among thy children, He that loveth Father or mother, wife or children more than me, 
Mat. 10 37.  is not worthy of me.  
3. How knowest thou whether thy children shall live or no, death may sweep them all away, and that with one besom too, as it did jobs.  
4. If they live, art thou sure thy goods shall come to thy children? stranger's may eat them up, they may come to thine enemies, as Saul's Kingdom did to David.  
5. Take not too much thought for thy children, he that feeds the young ravens, will feed thy young children the rather, if thou honour'st him with thy goods, and lettest him to have a portion among thy children.  
The third excuse; I will give by will after my death: to that S. Basil answers.  
1. Thy breath may be stopped on the sudden, that thou shalt have no time to make a will, as Valentinian the Emperor was.  
2. If thou dost, a dash with a pen may invert thy meaning, and overthrow thy will.  
3. Then we may thank death for the good thou dost, if thou couldst have lived ever, thou wouldst never have done good, like a rotten tree that doth no good, till it be cut down.  
4. Were it not better for thee to have the praise of a liberal man, when thou walkest on the ground, than when thou art put into the ground?  
5. No dead creature was brought to the Altar: God requires a living sacrifice.  

Luc. 16.25.  6. Thy life is the time of working, not death: Remember that thou in thy life time receivedst thy goods, we must do good with them in our life, not in our death.  
7. Wilt thou commit thy good works to Ink and Paper, rather than to the disposing of thine own hands?  
8. If thou didst receive a Noble man into thy house, wouldst thou set the relics of thy table before him? and wilt thou serve God with the relics of thy life? while we have time let us do good to all. 
Ga●. 6.10.   
We are fallen into those days, whereof our Saviour Prophesied, The love of many shall wax cold, now not the charity of many, but in a manner of all, is not only cold, but stark dead, few or none can witness of our charity, we are more wedded to our wealth than to our wives, many a one can be content to part more readily with his wife, then with his money to good uses; yet they be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non ut servemus, 
Chrys. in Evang. Io. hom. 18.  sed ut utamur, not to lay them up till they rust, but to use them to the glory of the giver, especially to bestow them on Christ and his members: many things are worse for using, 
Aug. de Ver. dom. Serm. 35  these are better. Si amaveris divitias peribis cum illis, perdie, ne pereas dona, ut acquiras, semina ut metas. If thou lovest thy riches so well, as to do no good with them, thou shalt perish together with thy goods: part with them when God will have thee, that thou perish not with them: give, that thou mayest take: sow, that thou mayst reap. Sow in earth cheerfully, and thou shalt reap in heaven plentifully.  
Where did they bear witness of his charity? not in secreto, but in publico; not secretly but openly, not in the house, but in the Church. Some of them being preachers did speak openly of it in the Pulpitin the audience of all the people.  
The best and the next way to be famous, is to be full of charitable works: they after the flood sought to get them a name by setting up a tower, 
Gen. 11 4.  the height whereof should reach to heaven, but the works of charity, proceeding from a true faith, shall bring us to heaven indeed, they will make us to be spoken of, both in this life, and in the life to come. The Centurion's Synagogues shall make him volitare per ora virum, to fly through the mouths of men, more than ahab's ivory Palace shall do him.  
Emanuel College Where I sometime lived, founded by Sir Gualther Mildmay that learned Knight, and lover of learning, shall make all posterity to speak of him, and to praise God for him. Suttons' hospital shall continue his name, more than all his houses and lands, gold and silver could have done. The name of Gajus shall remain in the Church to the world's end, The righteous shall be had in everlasting remembrance. If we be desirous of a name, 
Psal. 112.6.  no speedier way than by the works of charity, the godly will speak of us in this life, and Christ will set them on a stage at the day of judgement in the life to come.  
Now he stirreth, him up to a proseqution of his charity, not only to entertain them kindly, while they be with him: but to stretch forth his kindness to them at their departure, where there is. 1. The enjoying of it. 2. The pressing of it, verse 7.  
In the enjoying. 1. the fact. 2. the manner how it is to be done. 3. a commendation of it, being done.  
The fact is this: To bring them forward on their journey, when they go to other places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, send them on before, with competent provision.  
It seemeth to be a kindness performed to all strangers at their departure. Abraham went With the Angels on their way, but chiefly to preachers of the word. Paul and Barnabas were conveyed by the Church toward jerusalem, 
Gen. 18.16.  the Elders of Ephesus accompanied Paul to the ship: 
Act. 15.3.  all that were at Tyrus accompanied Paul with their wives and children, he presumed to be brought on by the Saints at Rome in his journey towards Spain, 
Act. 20. ult.  
Act. 21.5▪  he charged the Corinthians to convey Timothy in peace to him; 
Rom. 15.24.  he willed Titus to bring Zenas the expounder of the Law and Apollo's on their journey diligently that they lacked nothing: there is a Court courtesy usual among us, 
1 Cor. 16.11.  if a man of account come to our house we will go a little way with him: 
Tit. 3.13.  It hath some similitude with this: but it is not the same: it comes short of it by many degrees.  
Then he tells him how he should do it, after a godly sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let your conversation be worthy of the Gospel of Christ, walk worthy of God, 
Phil. 1.17.  as it beseemeth Legates and Ambassadors sent from God, 
1 Thes. 2.12.  as ye would do to God himself: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: digni deo. i. as Lorinus expounds it, not much amiss, divinè, regie, largiter: divinely, princely, largely: divinely, as sent from God, princely, because they come from the Prince of Princes, not sparingly, but largely too.  
Porus being asked of Alexander, how he should use him, answers in one word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, regie, regally: how else? 
Plut. in apot●. graec.  saith Alexander, nay in that, saith he, all manner of royal usage is comprehended. So Saint john here wisheth Gajus to bring them on worthy of God: he could say no more. We must receive a Prophet in the name of a Prophet, as a man of God, 
Mat. 10.41.  sent from God himself: little respect now a days is given to Prophets. When a Legate came from the Pope into England, how royally was he entertained, many Lords would meet him as far as Dover: and convey him honourably to the Court. God's Legates among us shall not have a quarter of that honour; no, not they that be in most eminent places. In honouring of them we honour God: in dishonouring of them, we dishonour God, yet it is little regarded.  
There followeth the commendation of it, Thou shalt do well, exceeding well, the positive for the comparative, excellently well. God will reward thee for it in this life, for he is not unrighteous to forget our work, and labour of our love which we have showed towards his name, 
Hebr. 6.10.  in ministering to his Saints: In the life to come, than Christ will applaud us, and say: Euge serve bone: Well done thou good and faithful servant, enter into the joy of thy master.   

VERSE. 7.  
HE presseth it by a forcible reason, deduced from the piety of those preachers, which is set forth; 1. By the end of their journey. 2. by the small fruit of it.  
Because for his name's sake, that is, for the propagation of the Name of God by the preaching of the Gospel.  
They went forth, out of their native Country; There be diverse kinds of travellers. Some travel upon curiosity, to fit their eyes, ears, and tongues, that they may see and be seen, hear strange things and relate them, when they come home; and it were better for us to believe them, then to go and try.  
Some leave their Country for debt, that carries many into Ireland and other places: some because of some notorious offences committed by them, which makes them to fly the Country. Some do it impiously to suck in the dregges of Popery, and to make proselytes of their own religion, as the Pharisaical jesuits do, and in fine they make them threefold more the children of hell, than they were before, few travel for the name of Christ, for the spreading of the Gospel, as these did.  
Touching the fruit of their travel it was fruitless, taking nothing of the Gentiles, to whom they preached, he doth not say, ask nothing, but taking nothing though it were offered to them.  

Object.  ay, these were good preachers indeed, if ours would do so, they should be welcome?  

Answ.  They took nothing, not because it was unlawful for them to take, but because it was inexpedient. It is a maxim written in us by the pen of nature, the labourer is worthy of his hire: we pay our Weavers, Burlers, Spinners, our thrashers: They that thrash out the corn of the Word of God to us, we are loath to pay. Our own harvest-men we will recompense: Gods harvest-men by our good will shall have nothing. Saint Paul bestoweth an whole Chapter, in pleading for the Minister's allowance. 
1 Cor. 9  Who goeth a warfare at his own cost? Who planteth a Vineyard, and eateth not of the fruit thereof? Yet our Paul's and Apollo's are worthy of nothing for their planting and watering. They that served at the Altar, lived on the Altar, and they that preach the Gospel, aught to live on the Gospel.  
Extraordinary examples must make no ordinary rule. These took nothing, Saint Paul took nothing; therefore now we ought to take nothing. The poor receive the Gospel. The Gentiles were poor; therefore in commiseration they would take nothing; neither are we rigid exactors of the poor.  
ay, but Paul took nothing of the Corinthians; yet they were rich: Not because he might not, but because he would not, to pull down the arrogancy of the false apostles, which exalted themselves, and went about to depress St. Paul. There was one thing wherein all the world knew he excelled them, that he preached the Gospel freely among them: Whereas those greedy dogs could never be satisfied. They devoured them, 
2 Cor. 11 20.  they took away the●r goods, yet they were had in high estimation among them. This advantage he would by no means lose. It were better for him to die than that any should make this rejoicing of his vain. 
1 Cor. 9.15.  These be unlearned cavils; Saint Paul wrought for his living: his hands ministered to his necessities: therefore now Preachers must work for their living?  
1. Saint Paul wrought not every where: 
2 Cor. 11.8.  of some Churches he took nothing, of others he did; In so much as he upbraideth the Corinthians with it, that he was fain to rob other Churches, to take wages of them to do them service.  
2. Saint Paul was furnished with the extraordinary gifts of the holy Ghost, with all kind of tongues, which must cost us infinite labour to attain to: his understanding was opened to understand the Scriptures without help of Commentaries.  
For Christ at his Ascension into heaven, 
Luke 24 45.  opened the understanding of all the Apostles. So he did his when he revealed himself to him. Saint Paul was able to preach without study, without books, so are not we. The people call on us to preach; they have never Sermons enough, though none be practised, yet they would have us to preach for nothing; We must be painful Bees flying up and down from book to book, as from flower, to flower, to gather honey for them, yet we must be as Chameleons to live by air. David professed, 
2 Sam. 24.24▪  he would not offer a burnt offering to the Lord his God of that which cost him nothing: Yet some would have us to offer them up by the preaching of the Word for nothing: They be such as feel no sweetness in the Word of God, for if they did, 
Gal. 4 15.  they would be content to pluck their eyes out of their heads for us, if it were possible, much more the money out of their purses. They, that build upon this place: They went forth taking nothing of the Gentiles; by a kind of Alchimistrie which they have, go about to make a great matter of nothing.   

VERSE 8.  
HE concludes this point by a necessity of it imposed upon all. We. Not thou alone, but I too: All that love the truth. I am a poor man in respect of worldly wealth, in comparison of others, yet I am willing to put my helping hand to it.  
He doth not say, we may if we list; but we ought. It is a debt that we owe: Whose debtors are they, saith Saint Paul of the Gentiles, 
Rom. 15.27.  namely, to the poor jews to contribute to them; for if they be partakers, of their spiritual things, their duty is also to minister to them in carnal things.  
What to do? To receive such; Such worthy labourers in Christ his harvest, as these be.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to take them from their tedious journeys into our houses, and to give them the best relief we can.  
Why? That we might be fellow helpers to the truth; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fellow workers for the truth, together with them.  
We are fellow helpers to the truth sundry kind of ways:  
1. Amicè alloquondo, by speaking friendly to the Preachers of the truth. 
1 Paralip. 30.22.  Hezekiah spoke comfortably to the Levites, which was a cheering of their hearts, as the word importeth.  
2. Instruendo alios, by a private instructing of others: as Priscilla and Aquila did Apollo's. 
Act 18 26.  Householders that catechise their families are great fellow helpers to the truth.  
3. Pro eis loquendo, as they that made apologies for them.  
4. E●periculis eruendo; by pulling them out of dangers. So they that let down Paul in a basket through the wall of Damascus were fellow helpers to the truth, 
2 Cor. 11.32.  that Paul preached. So were they that conveyed Athanasius away in a ship, from the fury of julian.  
5. By helping them to their maintenance. So did Hezekiah, by commanding the people to pay their tithes and offerings to the Priests and Levites, 
2 Chron. 31 4  whereby they were encouraged in the Law of the Lord. As they discourage them, that withhold their right from them, as a number do, they think they may pinch on the Parson's side: so doing, they give a secret maim to the truth.  
6. Temporalia ministrando, by ministering temporal things to them, by receiving the Preachers of the truth into our houses, by relieving of their necessities, by affording them all the comfort we can, by sending to them if they be in distress. This is the direct scope of the place: So the Shunamitish women of great estimation was an helper to the truth, in preparing a chamber, a stool, a candlestick; 
2 Reg. 4.8.  all necessary provision for Elisha. So was johanna the wife of Chuza Herod's steward, with other holy women that ministered to Christ of their substance. 
Luke 8.3.  Constantine was an helper to the truth, in entertaining the Bishops in his own Palace, and admitting them to his own table.  
Let us all according to our ability receive such, that we may be helpers to the truth.  
The second part of the substance of the Epistle, is a fruitful admonition given to Gajus. 1. Concerning a bad man. 2. Concerning a good man ver. 12. In the bad man: 1. There is a description of him. 2. A caveat to avoid him, ver. 11. He is described by a combat between him and Saint john. Where there is. 1. His resisting of john. 2. john's resisting of him ver. 10. He gave the assault. john is only se defendere, a defender of himself.   

VERSE 9  
IN his resisting of Saint john, is to be considered. 1. What he did resist. 2. Who resisted. 3. The manner of his resistance.  
That which he withstood was a letter written by Saint john: I wrote to the Churches; that is to the company of the faithful in thy city, which may well be Corinth, for it was a factious city, full of Sects and Schisms. The vulgar translateth it, Scripsi forsitan; peradventure I had written. But Erasmus guesseth shrewdly, and truly. The word [Forsitan] was foisted by some unlearned Clerk into the text.  
I wrote, saith Saint john, to the Church: And he speaks it by the way of a Prolepsis. Gajus must reply: Why? Didst thou not write to us all this while about the entertaining of these men?  
I wrote, saith Saint john: but my writing was not regarded. This Epistle of Saint john's is not now extant, 
joh. 20.31.  no more peradventure are some which Saint Peter and Saint Paul wrote. But we have so much Scripture by divine providence as is sufficient to salvation: we need not fly to unwritten verities.  
Now let us take a view of the party resisting. He is described by his name, and by his peevish quality. His name was Diotrephes. Some read Dietrepe; Quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overturning God; than it fits him well, for he was an overtwharter of God and all godliness; but it is Diotrephes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nourished by God. And Homer calls King's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jupiters' nurse children: and indeed God hath a special care of Kings. This man had a glorious name. Conveniunt rebus nomina saep● suis. Sometimes men have suitable names: The Name of jesus agreed wonderful well to our blessed Saviour, for he saves us from our sins, and there is no Saviour besides him. Timotheus and Philotimus were both answerable to their names, both pure worshippers of God. But some times men's names are different from their doings. judah is a good name, of judah, a praiser of God, yet he that betrayed Christ, had that name. Simon is a good name; Shamaang, Obedience: yet Simon Magus was disobedient, the fountain of all heresies. So this Diotrephes had a good name; but he himself was a bad man. Good names may be means to make men good, but they do not make them good without the blessing of God Almighty.  
2. He is described by a vicious quality that was in him, he loved to have the preeminence among them. He doth not say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that hath the preeminence, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that loves preeminence. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, riches are good: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the love of riches is naught. Wine is good, but the love of wine is naught. He that loveth wine shall not be rich. 
Prov. 21.17.  Love it we may moderately, but not immoderately. The world is good and all things that be in it, as they be the creatures of God: but the love of the world is evil. The upmost places in the Synagogues were good; but the Pharisees were evil to love them. Eminency in the Church is good, but we must not love it, desire it, affect it with a proud mind, and ambitious heart, as Diotrephes did.  

Hier. advers. Helvid.  A parity in the Ministry is dangerous. It is the mother of Sects and Schisms. Ex aequo super omnes Ecclesiae fortitudo solidatur: Sed Petrus caput constituitur ut Schismatis tollatur occasio. The solliditie of the Church is equally founded upon the doctrine of all the Apostles: yet Saint Peter was made the head of the Church for the avoiding of Schism. Nevertheless there is not one Ecumenical Bishop over the whole world, or over all Christendom. Major est authoritas orbis, quam urbis, saith the same learned Father. 
Hier. ad Evag.  The authority of the world, is greater than the authority of one city. Vbicunque fuerit Episcopus, Wheresoever a Bishop is, whether at Rome, at Eugubium, at Constantinople, 
Hieron.  at Rhegium, at Alexandria, or at Tais, ejusdem est meriti, ejusdem sacerdotij, he is of the same desert, and the Priesthood is the same: yet there must be Bishops to have authority over others, to preserve the peace of the Church; to see that all do their duties in their several places, and to be as a wall of defence for them that be under them. If there were not some in high places, in favour with Kings and Princes, the rest of the Clergy would soon be trodden under foot; as the little rivers submit themselves to the greater, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith St. Basil, it is necessary, it is profitable for the inferior Ministers to subject themselves to the superior, as were Aaron and his sons, so says S. Hierom, are Bishops, Priests or Elders. Aaron was above his sons, and Bishops are above them, 
ad Nepotian.  yet both under God and the King; let not them, that be above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contemn them beneath in the valleys: let not them, that be below, carry themselves insolently towards them above. Bishops and Priests, saith Ignatius, sunt tanquam chordae in Cithara colligatae: 
ad Ephes.  as strings tied together in an harp; if they jar, there will be unpleasant music. Preeminence is laudable: the affectation of it is damnable, to be called a Bishop is commendable. Sed velle vocari, to will it, to have an irresistible will to it, is discommendable: 
Origen. in Mat. 23.  they that will be rich fall into diverse snares and temptations: so they that will be in high places, whether God will or no, 
1 Tim. 6.9.  ensnare themselves ere they be aware.  
There be many retinacula, pulbackes to hold us from that.  
1. It is devill-like, he was high enough at the first, he would needs be higher, therefore he was cast low into the bottomless pit of hell: and all proud aspiring persons fall into the condemnation of the devil. 
1 Tim. 3.6.   
2. It is not Christ-like, he was called to it, he intruded not himself; he invites us to humility by precept; Learn of me, 
Mat. 11.29.  I am humble and meek, by practice, he washed his Disciples feet, 
john 13.  though he were Lord of all, yet he became a servant to all, he respecteth it in his followers, when they stood upon greatness, 
Mat. 18.1.  he sends them to a little child to learn to be little, he that is greatest among you, let him be your servant. 
Mat. 23.11.   
3. It is the joy and glory of all good ministers that they have been no intruders. I have not thrust in myself to be a Prophet to this people, Lord thou knowest: the Lord of the harvest must thrust labourers into the harvest, none must thrust in himself.  
4. It is a weighty charge, an heavy burden, he that desireth the office of a Bishop desireth a worthy work: 
Hieron.  Opus non dignitas: labour, non deliciae: opus, per quod humilitate decrescat, non fasti gio intumescat. It is a work, not a dignity: a labour, not a delicacy: a work, I say, that should make a man decrease by humility, not increase and swell in pride; a work for the which a fearful account is to be made, they watch over your souls, as they that must give an account: if God call us to that work, 
Heb. 13.17.  let us entreat him to give us strength in some measure to discharge it: let us not inordinately love it, nor ambitiously affect it. o ambitio, saith S. Bernard, O blind and execrable ambition, ambientium crux; the very cross of ambitious persons, 
Ad Eugen. Pap. lib. 3.  quomodo omnes torquens omnibus places? how in displeasing and vexing of all dost thou please all? Nil acerbius cruceat, nil molestius inquietat; nothing doth more bitterly torment, more trouble and disquiet men: Nil tamen apud miseros mortales celebrius: yet for all that, nothing is in greater request with wretched men, than it: let there be john's among us in preeminence: but let there be no Diotrepheses among us, that love preeminence.  
What did this Diotrephes? how did he behave himself towards john? he received him not. Lorinus affirmeth, he received neither his Epistle, nor Gospel, but the direct meaning is, he received not his council, his authority, his admonition in entertaining strangers: chose he rejected it, he set slight by it, he spurned it: intolerable insolency; Christ received him: Diotrephes repelled him, he was the Disciple whom jesus loved: Diotrephes hated him: Christ took him into his bosom: he will not take him into his book, he makes no reckoning of him. Christ commended his Mother to him: he will not receive Christ's brethren upon his commendation, had there been nothing in him save his grey hairs without, he should have reverenced him. The Galatians received Saint Paul as an Angel from heaven: S. john was an Angel of the Church, a principal Angel, yet Diotrephes regards him not, this is the haughty spirit of ambitious persons, they contemn all in respect of themselves, they care for no body; and indeed no body cares for them. In not receiving of him, he received not Christ, and Christ will not receive him into his Kingdom at the latter day. As he resisted john: so Saint john will resist him, where. 1. there is a promise, or threatening to do it. 2. the motives that urged him to it.   

VERSE 10.  
PRoptereà 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this cause, for this his malapert dealing. I will remember his deeds which he doth, the vulgar hath admoneam, breaking Priscian's head. But the Rhemists put admoneb● in the Margin as a plaster to heal it withal. I will admonish, that doth not express the efficacy of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I will call them to remembrance, I will rub his memory with them to his shame, not in a corner, but before the whole Church. Catharinus thinketh he will inflict some temporal punishment on him, sudden death, as Saint Peter did on Ananias and Sapphyra: 
Act. 5. Act. 13.  or blindness as Saint Paul did upon Elymas the sorcerer, but I think Saint john's zeal was not so hot. I will remember it, when he thinks I have forgotten it.  
But when? If I come, which is not spoken doubtfully, but with a secret confidence in the goodness of God, that he shall come. If I come, as I trust in God I shall come;  
I will remember his deeds, that is, as Aquinas doth well interpret it, in omnium oculos manifestius arguendo deducam. I will set them by a manifest reproof before the eyes of all he hath sinned openly and I will rebuke him openly, which was Saint Paul's rule.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the works that he hath done by his tongue or any other way, I will make them to be remembered, when he thinks they be forgotten. They that oppose themselves to God and his Church, are with might and main to be opposed by us. jannes' and jambres withstood Moses, he likewise withstood them, 
2 Tim. 3.8.  made them to confess their sorceries, digitus Dei est, It is the finger of God.  
We see God is greater than the devil. Zidkiah smote Micajah one the face, saying, When went the Spirit of the Lord from me, that it should speak to thee? Thou shalt see, saith he, in that day, 
1 Reg. 22.21.  when thou shalt go from chamber to chamber to hide thee, and be ashamed of thy doings. Hananiah the false prophet, broke the yoke on jeremiahs' neck, which signified the captivity of the Israelites; affirming that God would so break the yoke of the King of Babel. But jeremiah went to him, told him to his face, thou hast broke the yoke of wood, 
jerem. 28.17.  but God will put a yoke of iron upon thy neck, and the necks of all the people: And because he had spoken rebelliously against the Lord, Hananiah died the same year. Amaziah bade Amos prophesy no more at Bethel, for it is the King's Chapel; he accused him in a letter to the King of high treason, that he had conspired against him, and the land was not able to bear his words. Amos spared him not a whit: Thy wife shall be an harlot in the City, 
Amos 7.17.  thy sons and daughters shall fall by the sword, thou shalt die in a polluted land, and Israel shall surely go into captivity. Elias resisted Ahab; our blessed Saviour, the Pharisees. Saint john Baptist, Herod: Saint Paul, Elymas the Sorcerer: O full of all subtlety, and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord. 
Acts 13.10,  Saint Athanasius withstood Arrius: Liberius spoke his mind freely to Valens the Emperor: Saint Basil resisted Eunomius: 
De verbis Esa. hom. 5.  Saint Augustine was malleus omnium haereticorum: an hammer to crush all heretics in pieces.  
Here Saint john sets us a flag of defiance against Diotrephes. We must all pluck up the like courage against the adversaries of the truth.  
Saint Chrysostome commends Azariah the high Priest for going into the temple to King Vzziah, and telling him plainly, it is not lawful for thee to burn incense to the Lord. He compares him to a courageous dog, that drew him out of his master's house: 
2 Tim. 2.24.  The man of God must be gentle toward all men, apt to teach, patient; In meekness, instructing those that oppose themselves. So he must be cursed against some men, as the cause requireth. To give wild horses the reine too much is to spoil them and their riders too: To lose the cords of the ship, is to drown the ship. To be too remiss in the Church is to overthrow the Church. Lenitives will serve for little sores; but great sores must have drawing plasters, otherwise we do not curare, 
Lib. 2. Epist.  but occidere, not cure but kill. It is the worthy saying of Saint Cyprian; our blessed Saviour commends the Angel of the Church of Ephesus, that he could not bear them that were evil. We must bear our own enemies; but our backs must not be so broad, as to bear God's enemies.  
Then he makes an enumeration of his deeds; they be in number 4. like four stayrs in a ladder, one higher than another: the lowest stair of all is his prating; the next to that is his not receiving of the brethren; the third is his forbidding of others to do it; the last and greatest of all is his casting of them out of the Church. We will take them in order.  
Prating against us: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: a metaphor taken from over-seething pots, that send forth a foam, or from overcharged stomaches that must needs belch. Solomon saith of the fool, eructat stultitiam: 
Prov. 15.2.  he belches out foolishness. Belchers, ye know are odious to all; so be all pratlers. With what? With malicious words; As they said of Moses and Aaron; Ye take too much upon you: 
Numb. 16.3.  So Diotrephes said of Saint john: he took too much upon him, as if none should rule in the Church but he. He prated that he did exhaust the treasury of the Church; that he overburthened them with a multitude of strangers sent to them: It may be that he breathed out some points of erroneus doctrine too: He prated against him, he could not tell what; inaniter, ac irrationabiliter, saith Lyra, vainly, and without all reason. Zenophanes was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a spur to Homer, and Diotrephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a spur of Saint john, of whom he was not worthy to be named the same day.  
A common sin, yet a grievous sin, more grievous than we are aware of, to be prattling in corners of other men.  
1. Therein they sin against God, who gave them their tongues, to be as trumpets to sound forth his praises, and bells to toll their brethren to God; not as coals of juniper to burn withal, nor as sharp razors to cut withal.  
2. In this they imitate the devil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Saint Basil, 
Epist. 7 5.  they have their character and denomination from the devil; he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the accuser and slanderer of the brethren: so are they: He is the old devil, and they are the young devils.  
3. The object, where about they be occupied, is the good name of men: now a good name is above silver and gold. He doth not a man so great wrong that robbeth him of his silver and gold, as he that robbeth him of his good name.  
4. He is a manslayer; and no manslayer hath eternal life, he kills three men at once with the sword of his tongue: himself, the hearers, and the man whom he trusteth through with the spear of his malevolent speeches: 
Bern. in Cant. Serm. 24.  unus est qui loquitur: unum verbum profert, he is one that speaketh, he bringeth but one word out of his mouth, yet in uno momento multas aures inficit, multas animas interficit, in one moment he infects many ears, and kills many souls.  
5. He banisheth himself out of the Kingdom of heaven, 
1 Cor. 6.10.  railers by name are excluded, therefore let us leave this prattling, lest hereafter we chatter and burn in hellfire. Major est machaera linguae quam ferri, saith Saint Augustine, the sword of the tongue makes a deeper wound, than the sword of iron. 
In ep. Io. tract. 10.  It goes to the heart of many.  
Saint Chrysostome professes he knew some, Quos verba magis affecerunt, quam vulnera, 
ad pop. Antioch hom 31.  whom words have more affected then blows, and no marvel, saith he, the body receives the one, the soul the other.  
But let us not be so faint hearted, words are but wind, as we use to speak, let them pass away like the wind, especially being undeserved.  
1. What be those pratlers? they be not lupi rapaces, sed pulices mordaces, Not ravening wolves, but backbiting fleas: 
Bern. ad Gu●●. Abbatem.  they be but as a company of whelps that follow us wapping at our heels.  
2. We draw in the same yoke with Christ and all the Saints. Some kept a prattling against Christ, that he was a perverter of the people, that he denied to pay tribute to Caesar. 
Luc. 32.1.  Tertullus the orator made a declamation against Paul, We have found this man a turbulent fellow, 
Act. 24.5.  a mover of sedition throughout the world. What a number of false accusations were commenced against Athanasius? that he embeaseled the King's treasure, that he had killed Arsenius his own deacon. In this we have a cloud of witnesses, many companions in this affliction. We may happily keep out of the claws of men: but we shall never keep out of the jaws of men; The servant is not above his master; Daemonium habet, he hath a devil: audit Dominus & patitur: audit servus & indignatur, 
Aug. in Ep. joh. tract. 10.  this hears the master and puts it up quietly: this hears the servant and storms at it impatiently.  
3. Men speak against us: but God speaks for us. It is Origens' observation, Nunquam tantas laudes dixit Deus de Mose, 
In number. hom. 7.  ac postquam Miriam & Aaron ei maledixerunt. God never spoke so much in the commendation of Moses, as when Miriam and Aaron discommended and spoke evil of him. Were ye not afraid to speak against my servant, even against Moses? They dispraise: 
Num. 12.8.  God praises, what need we to regard them?  
4. What is our rejoicing save the testimony of a good conscience? there is joy within, why should there be sorrow without. 
2 Cor. 1.12.  Those prattling tongues croak in our ears like Ravens: an excusing conscience sings like a Nightingale in our hearts, let this inward music countervail the outward jarring, for a good conscience is a continual feast.  

Heb. 12.3.  5. Consider him that endured such speaking against of sinners, he that knew no sin, boar the contumelious speeches of sinners; shall not we that be sinners, bear the reviling speeches of sinners?  
6. We are no losers but gainers by it, Blessed are ye, when men hate you, 
Luc. 6.22.23.  when they separate you and revile you, putting out your name as evil, for the Son of man's sake, rejoice and be glad, behold your reward is great in heaven.  
Hereunto accords that worthy speech of S. August. Quisquis volens detrahit famae meae, 
Contra lit. Pilet. lib. 3.  nolens addit mercedi meae: Whosoever willingly detracts from my good name, doth unwillingly add to my reward in the Kingdom of heaven: therefore let us be so far from vexing at them, as rather let us rejoice in them.  
This is the least though it be fowl enough, there follow greater, from words he goes to actions. 1. He receives not the brethren himself. 2. He forbids them that would. 3. He casts them out of the Church.  
Yet he doth not simply say, he receives not the brethren, but not content with his malicious prating, still he goes on from one degree of sin to another.  
There is a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of covetousness in sinning, a covetous man is not content with that which he hath, though he have the riches of Croesus, yet still he would have more. So he that hath begun to drink of the water of sin, must needs drink more and more. 
Hest. 3.6.  Haman was not content to put Mordicay to death that refused to bow to him, but he must needs have the lives of all the jews in the provinces of Ahasuerus. 
Act. 12.  Herod was not content to kill james the brother of john with the sword, but he clapped up Peter into prison, intending to serve him with the like sauce. The jews at Thessalonica, could not be content to have persecuted Paul in their own City, 
Act 17.13.  but they must pursue him to Berea likewise. One witchcraft, one adultery would not content jesabel: her witchcrafts and adulteries were in great number. A man that sinneth, is like one that is tumbled down from a steep hill, he cannot stay till he come to the bottom, unless there be an extraordinary stop by the way; there is no stay in sinning unless God stay us by the hand of his spirit.  
Not content therewith, neither doth he himself receive the brethren, which notwithstanding he ought to do, for in receiving of them he receives Christ: 
Mat. 25.35.  When I was a stranger ye lodged me.  
Yet not content with that, he forbids them that would, like the dog in the manger, that would neither eat provender himself, nor suffer the horse to eat it: like the Pharisees that shut up the Kingdom of heaven before men, 
Mat. 23.13.  neither go in themselves, nor suffer others to enter in: these be vile wretches, neither give to good uses themselves, nor suffer others, dissuade others, these are guilty of their own damnation, and of the damnation of others too, like those that be infected with the plague, and desire to infect others too.  
The height of his insolency was, he casteth them out of the Church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he throweth them out with spite and indignation: Whom? Et suscipientes & susceptos, both the receivers and the strangers received. Aquinas supposeth he did cast them é loco publici conventus, out of the place of public assembly, non e consortio fidelium, not out of the company of the faithful, it is like he intended both, he excommunicated them.  
Excommunicatio est ejectio e communione fidelium, an ejection out of the company of the faithful: first in public, then in private, the public is either an exclusion from the Sacraments alone: which is called minor, the lesser excommunication, or from the public prayers of the Church too, and that is major, the greater excommunication, to use the school terms a fructu & suffragio, from the fruit they might have by the Sacraments: and from the prayers and suffrages of the Church.  
Touching private, we must withdraw ourselves from them; we must not eat with them familiarly, 
2 Thess 3.6. 1 Cor. 5.11. 2 Thess. 3.14.  that so they may be ashamed of themselves, repent and be received into the lap of the Church again. The persons to be excommunicated, and thrown out of the Church, are gross, open, notorious offenders, by whom the name of God is blasphemed, the Church grieved and offended, as adolaters, blasphemers, heretics sowing the seed of damnable doctrine, adulterers, drunkards, 
1 Cor. 5.11.  egregious covetous persons, wide mouthed railers, 
jude 8.  and despisers of authority and government. If we be thrown out of the Church for these and such like vices, our case is to be deplored, we are to grieve and lament for it. Within the Church Christ ruleth: without the Church the devil ruleth: the incestuous person in the Church of Corinth was delivered to Satan: 
1 Cor. 5.5. 1 Tim. 1.20.  so was Hymeneus and Alexander.  
1. A fearful condition to be in the jurisdiction of the devil.  
2. They that be in the Church are blessed, they that be out of it are cursed.  
3 They that be rebellious against the Church are as heathen and publicans, and they are odious to all. 
Mat. 18.17.   
4. They that be cast out of the Church militant, are likewise for the time, so long as they remain obdurate in their sins, cast out of the Church triumphant; For whosoever the Church bindeth upon earth, is bound in heaven too, 
Mat. 16.19.  therefore let us fear just excommunications.  
But if we be cast out of the Church by them, that are usurpers in the Church, as Diotrephes was, or if we be cast out not for ill doing, but for well doing, as these were, not because we be heretics indeed, But because after the way that they call heresy, so Worspip we the God of our fathers: for adoring of Christ, 
Act. 24.14:  and refusing to adore the Pope.  
Let not that grieve us, but let us rejoice in it. The Pharisees cast out the blind man: 
john 9.35.  but Christ took him in. Our Saviour armeth us against such thunderbolts, not to be scared with them: they shall excommunicate you, but be not daunted with that; for they excommunicated me before you: 
john 16.2.  futurum erat, saith Saint Augustine, ut foras emitterentur cum illo, ab eyes, qui esse nollent in illo, qui non possent esse sine illo. 
In Io. tract. 93▪  It shall come to pass, that they should be cast out with him, by them that would not be in him, nay by them that could not be without him.   

VERSE. 11.  
WE have had a description of him, now a caveat for the avoiding of him, where 1. the precept. 2. the reason, the precept is partly negative, partly affirmative. Follow not that which is evil, no not in Diotrephes, though he be a man of credit and estimation with some.  
Evil is soon imitated, especially in great persons, they are a countenance to it, their actions seem to be laws. Such a great man swears profanely: Why may not I swear too? no: Follow not that which is evil in any, no not in good men, follow not Lot's incest, David his adultery, Peter's denial, but especial decline that which is evil in bad men, though they be never so great in Church or Common wealth.  
1. Evil is agreeable to our nature, it is soon followed, a little persuading will serve the turn, therefore we had need to beware of it.  
2. There be many instigators to that which is evil, the devil and his instruments to thrust us forward.  
3. Evil is common, a weed that grows every where, goodness is a flower that grows in few gardens. 
Mat. 7.13.14.  Broad is the way that leads to destruction, and many there be that find it: Narrow is the way that leadeth to life, and few that walk in it. many Sodomites but one Lot.  
4. Evil since the fall is of greatest antiquity: there was a Cain before an Abel: an Ishmael before an Isaac: an Esau before a jacob, therefore we had need to watch over ourselves, else we shall follow evil ere we be aware.  
5. Whether doth evil lead us? even to hell, to the bottomless pit of eternal damnation, follow her not, let her go alone for all us, yet she hath too many followers, even in the light of the Gospel.  
We are compassed about with evil men, before and behind, on the right hand, and on the left, yet let us be among them, but let us not follow them, let us be like to fishes, they live in salt water: yet they themselves are fresh. Noah lived in the corrupt world; yet he himself remained incorrupt. 
Chrys. in Gen. hom. 22.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if he had been clothed with another nature, job, saith the same Father, was as a Dove among Hawks, a Lamb among Wolves, a Star among Clouds, a Lily among Thorns, 
De patient. job. hom. 2.  yet he persevered in his uprightness. We shall meet with evil, wheresoever we be, yet let us keep ourselves undefiled of evil.  
What must we know then? That which is good; which is commanded in the Law of God, the rule of all goodness for the squaring of our actions, yea, in the very Heathen. The Sun is ours wheresoever it shineth, though it be upon a dunghill; good is ours wheresoever it be, though among the Heathen. Follow the patience of Socrates, the chastity of Lucretia, the temperance of Zeno, the just dealing of Aristides, the contempt of money that was in Lucullus, Fabritius; but especially follow it in the godly the members of Christ. Follow the faith of Abraham, the zeal of Phineas, the sincerity of Nathaniel, the liberality of Zacheus, and Cornelius; listen to the admonition of Saint Paul. Whatsoever things are true, whatsoever things are honest, 
Philip. 4▪ 8.  whatsoever things are just, are pure, appertaining to love, whatever things are of good report, if there be any virtue, if there be any praise, think on these things.  
But let us come to Saint john's Reason. 1. For goodness. He that doth good, is of God, not by propagation, but by imitation, he is full of goodness; be you so too in some measure, Be you merciful, as your heavenly father is merciful, be ye bountiful, as he is bountiful, be ye loving, as he is loving: He doth good to his very enemies, so do you.  
2. He doth that, which is acceptable to God, he is of his family, he serves and obeys him, therefore God will reward him for it: on the other side; He that doth evil hath not seen God. Why? then none hath seen him; for all do evil: the meaning is, that doth accustom himself to do evil. The godly man doth evil, but it is upon weakness▪ the wicked do it upon wilfulness; the one accidentally, the other properly and naturally.  
Such a one hath not seen God: No more hath the holiest man in the world. No man hath seen God at any time; That is spoken of the essence of God, and of a perfect seeing of him. 
joh. 1.18.  But here he entreats of an experimental seeing of God. Taste and see how good the Lord is; he hath not seen the power, the wisdom, the justice, the mercy of God. He knoweth not God. 
Psal. 34.8.  He hath no acquaintance at all with God; like to them that never saw him: he is a stranger from God, and so consequently from all happiness. If they knew God aright, they would not take such evil courses, as they do. He that walketh in the dark cannot see: wicked men walk in the darkness of sin and ignorance; they lie wallowing in the works of darkness; therefore they can not see God. Therefore let us abhor that which is evil; It will blind our eyes, and keep us from seeing of God.   

VERSE 12.  
WE have had the bad man to be eschewed. Now to the good man, that is to be followed: That is, Demetrius.  
We read of a Demetrius the father of Antiochus that once reigned in Israel, in the books of the Maccabes: There are but two mentioned in the new Testament: The Silver-smith, that made shrines for Diana, and raised a tumult in Ephesus: and Demetrius here spoken of: 
Act. 16.24.  Who he was cannot certainly be defined: By all probability he was one of the Preachers before mentioned: who at this time was with Saint john; and as some think, was the carrier of this Epistle. Whatsoever he was, he was a good man, opposed to Diotrephes; he was a proud man; this an humble man: he an hard hearted man, that shut up the bowels of compassion against poor strangers: this is a merciful man to his ability, ready to entertain strangers: he himself against Saint john: this was a lover and a reverencer of Saint john. God will not have us to be utterly dejected by the examples of wicked men: 
Ver. 7.  he stirreth up some good men, that may countervail them. As the jews had a Haman to pull them down; so they had a Mordecai to lift them up: As Christ had many enemies among the Pharisees: so he had some friends among them, Nicodemus and joseph of Arimathea. As Saint Paul had a Smith against him in Ephesus: so he had the Town-clerk of Ephesus; by God's providence to pacify the tumult, as Gajus might grieve for Diotrephes, so he might rejoice in Demetrius.  
This Demetrius had an excellent report. 1. Of all men in general. 2. Of the truth itself. 3. Of Saint john in special.  
To Demetrius is witnessed of all men; all have witness to him to be a good man, neither is it a lying, but a true witness: the truth itself doth testify it, his deeds being answerable to the general report that goeth of him.  
Yea, and I too do justify the same. He shall have my pen, my hand to testify the same.  
I but thy testimony is of no great weight, for that I appeal to your own knowledge. 
john 21.24.  Ye know, having had so long experience of me, that my record is true. Christ knew it, the faithful ever since have verified it: and you yourselves know it to be true; he is very earnest in the commendation of Demetrius. But is this such a praise to Demetrius to have the good report of all men: Our Saviour seems to be of another judgement. O be to you, when all men speak well of you; for after this manner did their fathers to the false prophets. 
Luke 6.26.   
1. That is spoken of men-pleasers, which accommodate themselves to all men's humours, soothe up all in their sins, that they may get the good will, and good word of all, as appear by the example of the false prophets alleged: Demetrius was none of that rank.  
2 Here by all men is meant all good and godly men, although a good man sometimes may in some things so carry himself, that the very wicked shall be compelled to speak well of him.  
3 As Demetrius had the testimony of men, so he had the testimony of the truth itself; the truth did bear witness of him, as well as men.  
There be two things which we ought all to procure, bona conscientia, a good conscience in respect of God, & bona fama, and a good name, a good report in regard of men.  
1 A good name is sweet and comfortable, it is preferred before the most precious things that men have in greatest estimation, A good name is to be chosen above great riches: 
Prov. 22.1.  and loving favour is above silver and gold.  
2 It is profitable, A good name maketh the bones fat, an ill name maketh a man lean, a good name maketh a man fat, he eats, 
Pro. 15.30.  he drinks, he sleeps the better for it.  
3 It secures a man, while he is alive, they that have a bad report for their injurious dealing, are shooted at, and maligned; they go in some sort in danger of their lives; they that have a good report walk cheerfully and safely.  
4 It is a consolation to a man, even on his death bed, he hath the less than to vex and trouble his mind.  
5 It leaves a sweet savour after us, When we be dead it is an odoriferous ointment, the house will smell of it a good while after. Therefore let us so live, that we may be well reported of, so far as it is possible of all men. I say, so far as it is possible. For in truth it is impossible, 
2 Cor. 6.8.  the best of us all must make account to pass through good report and ill report into the kingdom of heaven.  
Our Saviour himself had not the good word of all: Some said he was a good man, others said nay to it, but he deceiveth the people. 
joh. 7.12. 1 Sam. 2.24.  It is no good report, that I hear of you, said Eli to his sons, that lay with the women assembled at the door of the tabernacle of the Congregation: Let us not be justly ill reported of for our gross Idolatry, abominable swearing, lying, kill, whoring, for our execrable covetousness and oppression, that will make us stink in the 〈◊〉 of God and men. But if they speak all manner of ill of us, lying, let us rejoice in it. 
Mat. 5.11.    

VER. 13, 14.  
THe conclusion of the Epistle: Consisting of an excusation for his short writing; of a Christian farewell; and of loving and mutual salutations: The excuse is altogether the same with the former, in the 12. of the 2 Epistle. The Christian farewell is in these words: Peace be to thee. It was the manner of hte Hebrews, at their meeting and parting, to say, peace be to thee. So our Saviour being ready to go out of the world, saith to his Disciples. 
joh. 14.27.  Peace I leave with you, my peace give I unto you.  
There is pax externa, all outward prosperity, pax fraterna, a brotherly peace: 
Psal. 133.  Behold how good and comely a thing it is for brethren to live together in unity: Pax interna, the peace of conscience that passeth all understanding; pax eterna, the eternal peace that is in heaven, Saint john wisheth them all to Gajus.  
The salutations are mutual,  
1 From the Christians with john, Our friends salute thee, the name of friend is taken strictè strictly, for a faithful friend indeed; A friend is nearer than a brother. 
Pro. 18. ult.   
2 Latè, largely, for any common and seeming friend, The rich have many friends, 
Pro. 14.20.  many fawning friends.  

Mat. 5.43.  3 Latissimè, most largely, for any man, our neighbour, thou shalt love thy neighbour, and hate thine enemy; now every man is our neighbour.  
4 Ironicè, Ironically, even of an enemy: Christ saith to judas, Friend, 
Mat. 26.50.  wherefore art thou come.  

Tit. 3.15.  5 Piè & religiosè, piously, and religiously, Our friends salute thee, that is, fideles, the faithful that be with me. Our friends in the Lord jesus, they that love us in the faith, those are the best friends of all.  
The other salutations are to the Christians with Gajus.  
Greet the friends by name, not in gross, but nominatim particularly, which argueth his singular love to them. Christ calls all his sheep by name, 
joh. 10.3.  he takes a special notice of them all.  
For Salutations, I remit the Reader to the former Epistle, and to the Epistle to Philemon.   
FINIS.   

Errata in Epist. ad Philem.  
Pag. 5. read Pala. p. 32. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 34. deal, si p. 42. r. parah. p. 45. r. commendations.  

Ad Hebreos.  
Pag. 73. deal, if. p. 123. fin. r. to call them from it p. 133. med. r. take heed of that sin. p. 142 line penult r. envious p. 143. init. supply, but swore he. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to them. ibid. l. 11. deal, no● p 146. l 4. o●r s●lvation, redundat. p 211. med. if there were nothing, redundat. p. 213. add med. r. I will go. p. 22● fin. r they went many a mile. p▪ 233. ad fin inlaid with charity, deal. p. 266. r. Num. 35.2. & 3. p. 283. supply, as they say. p 303. ab init. r. many of them the most beastly. p. 305. a med r for his own sacrifice ibid. med. r. able. p 325. med. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 334. med. r. sacrifices. p. 372. add med. r. it is an indefinite. p. 374 add med r 3. Apoc. 14.13. p. 419. add fin v. 26 r. for this sin. p 430. med r forgo them for. p. 434. l 7 r. be. p. 440. l. 1. r. killed. p 461. l. 4 r. of her facts. p. 469. med. r. as heaven p 470 init. in, redundat. p 474. l ●5 r ●hus. p. 434. ● med. r he could do no other. p 513. fin r. three hundred. p. 157. ab init r. soon p. 545. l 1. v. 5. r. them. p. 550. l. 17. r. receive. p. 574. l. 30. r. but let. p. 592. l. 29. r. out. p. 595. l. 24. r▪ b●dge. p. 590. l. 26. r. of her. p. 604. l. 8. and, redundat. p. 614 l. 25, r. they. p. 515. l. 21. r. fearful. p. 619. l. 15. r. imitation.   

In Epist. johan.  
Pag. 666 l. 29. r. misericordia. p. 668. l. 22. r. fruitful, p. 670. l. 22. r. one another. p. 672. l. 22. r. but it is. p. 674. l 26. r. multa. p. 676. l. 19 r. for. p. 678. l. 9 r▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 691. l. 13. supply, they. p. 693. l. 11. & 12. r. enjoining p. 697. l. 15. r. doth, ibid. l. 27. r. might. p. 699. l. 23. r. repressed p. 702. l. pen, r. thrusteth. p. 708. l. 40. for O, r. Woe.