sorrowful euen vnto death at the entr◅e into it Saint Marke saith He beganne to be astonished at his griefe was ouerwhelmed with his sorrow in which agonies Saint Luke saith his sweat was as drops of bloud falling from him and God sent an Angel from heauen to strengthen him And can we thinke al this came vnto our sauiour Christ for feare of the death of the bodie His seruants that receiue of his fulnesse do they so easily despise this death that either they wish for it to be with Christ or they reioyce in the middes of it before the persecuter and did our sauiour Christ himself in whom is the fulnesse of the spirite so feare and tremble at the remembrance of it Did the Apostles sing in prison and went away reioycing when they were whipped scourged Did Paul glorie in so manie tribulations which he reckoneth vp and did our Sauiour Christ in the like paine crie with a fainting heart My God my God why hast thou forsaken me No dearly beloued it is not so but that which made Christ to tremble would haue crushed his Apostles in peeces and that which made him to sweat bloud so plentifully would haue made them sink into the bottom of hell and that which made him crie would haue holden both men and Angels vnder euerlasting wo and lamentation If then our Sauiour Christ were as the prophet saith like water powred out and all his bones out of ◅oynt if his hart were like wax mol ten in the midds of his bowell if his strength were dried vp like a potsherd and his toung cleaued vnto his iawes if he were brought with his sorowes into the dust of death fie vpon their blasphemous speaches cursed words which say he suffered nothing but bodily paine I would those which are Papistes among vs and in their simplicitie are deceiued with the errour of many I would I say they knewe the wickednes of this one point of their doctrine that they say the soule of Christ suffered nothing but onely for the bodies sake as our soules suffer when our bodies are weake or are sicke or die If God impute this their ignorance vnto them howe shal they be saued from the death of sinne and condemnation Do they not know what the scripture saith He bare our sinnes in his bodie he submitted himselfe to the death of them and by the wounds of his stripes we be healed Did our sinnes deserue only a bodily death or did they not deserue the second death which is the wrath of God holding bodie and soule in an euerlasting fire And how shall they escape it if they know not this death in the bodie of Christ by whose stripes they may see themselues healed Let them pray and let vs pray for them that if it be the will of God they may soone be conuerted know the vnspeakable loue of our Sauiour Christe who was accursed for our sakes suffered for vs not onlie the torments of his bodie but the anguishe of his soule and the wrath of his Father ▪ which wounded his flesh and spirit vnto death and would haue holden him in that condemnation for euer if he had beene no stronger then we that deserued it But because he was also the Sonne of God in whome the fullnesse of the Godhead dwelt bodily the eternall spirite that was within him did lose the chaines of death and hel and mightily arose vp from the power of Sathan of whiche it was impossible that hee should be holden and he hath left those his enimies the diuel death hel in ignominie and darcknesse and hath abolished them for euer and euer not to hurt vs any more worlde without end In this hope dearlie beloued is our delight and dwelling place and they that knowe not these sufferings of Christ our soules shall haue no pleasure in their counsels And thus farre of the firste benefite mentioned of the deathe of Christe that he hath abolished the diuel The second benefite is that we be set at libertie from the bondage of the feare of death For so the apostle sayth And should set them free as many a◅ with the feare of death all their l◅fe long were hold◅n i◅ bōdage In these wordes let vs now consider what bondage we were in without Christe ▪ and what libertie wee haue obteyned through him Without Christe all our life is a miserable bondage in feare and terrour of eternall condemnation to come vpon vs for our sinne in the day of death through Christe wee see our sinnes purged the diuell vanquished death and condemnation abolished and our selues in the libertie of the childrē of God to say Our father whiche art in heauen This is the difference of estate betwene the children of God and the children of this world And what miserie trow we then do the wicked of the world liue in There is in deede no peace vnto the wicked as the Lord hath said when in all their life is feare and terrour when they carrie in their breastes tormenting furies to holde them day and night in feare of endlesse destruction God hath don it and no doubt they feele it there is giuen vnto thē a spirit of bondage and of feare in which they tremble at their owne estate they are the children of the handemayde Agar borne in the bondage of her wombe and dwell in the deserte and are in mount Sinaie where is the burning fire and blacknesse and darknesse and tempest and sounde of trumpet at which they tremble for they are without Christ and therfore must needes be in bondage and in the feare of death all their life But thou wilt say The wicked prosper reioyce in their dayes they are bound in no such bondage nor feare no such feare Thou canst not tell nor thou knowest not the heart of a wicked man howsoeuer hee boast in his substance and hath peace in his riches peraduenture there is a bitter remembrance of death ▪ within him When Pharaoh the proud tyrant had hardened his heart boasted exceedingly against the people of Israel yet he sawe no sooner the death of the first borne but he feared trembled as the leaues in the wildernes and I remember Solomon sayth There is in deede a way that a man thincketh streight and pleasant when the issues of it leade vnto death But what pleasure is that and what delight Solomo◅ addeth euen in that laughing the heart is sorrowfull and that mirth doth end in heauinesse they doe indeede strengthen them selues striue mer◅eilously to cast out feare sometime with one pastime somtime with an other but if they could cast it out as out of a cannon yet would it euermore returne againe and vexe their heart that so flieth from it Balaam would faine haue comforted himselfe with riches and honor which he loued so much yet was he not without feare but at the last it brake out and he spake Let my soule die
Our Sauiour Christ being y eternall sonne of God through the work of the holy ghost was made man of the virgin Marie and borne without originall sinne and by the same spirit filled still his manhood more and more with grace till the fulnesse of all righteousnesse was within him that so his manhood might inherit saluation according to the promisse Do this and thou shalt liue But hitherto as he is righteous so he is righteous for him selfe and only that man is yet blessed which was conceiued by the holie Ghost and borne of the virgin Marie Our sinnes doe yet remaine and we abide holden vnder the death of them and therefore as his first woorke sanctified him self so yet there remained more that he might sanctifie vs For when he commeth to vs he findeth vs in sinne through sinne in death and in the condemnation of the diuell who had the power of death So that he had nowe another worke then in his first righteousnesse to sanctifie his owne bodie He must also abolish sinne and death and hel in which we were holden if he wil be a sauiour vnto vs And heere he must multiplie all his former righteousnesse and make it infinite for a greater worke is behind and a new law is giuen vnto him a law neuer giuen to all flesh a singular law out of the depth of Gods wisdome and goodnesse which without the fall of Adam had neuer beene seene neither of man nor Angel a law of a redeemer that is a law by which he might bring man from death to life from hel to heauen from hatred to loue and from the diuell to God a work farre greater then to make the worlde of nothing This law was to loue God his brother not in vsual things of life whervnto al we were appointed but in taking vpon him sin and death and treading the winepresse of the anger of almightie God. And this thing he hath also done For being righteous pure holie and without spot the sinne that abounded he tooke it all vpon him and deathe that reigned he submitted him selfe vnto it and went as despised among men in shame in ignominie in affliction of the flesh for the sinne of our bodies and in anguishe of spirite in mourning and in sorrowe to beare the sinnes of our soules before GOD feeling the heauinesse of his wrathe whiche was the sting of death and condemnation and before man shewing the signes of it vpon a cursed crosse in agonies bloudie sweates and in wofull crying according to the sense and feeling of sorrowe that was vppon him And all this he endured not vnwillingly for then he had done nothing but with exceeding ioy of heart that he had found out the miserie in whiche he might seale it howe muche he loued his father and make it manifest howe he loued vs So went he willingly vnto death and that he might satisfie the iustice of his father and purge the sinnes of his people with all his heart he gaue his bodie vnto the crosse and his soule a sacrifice for our sinne which obedience was accepted of his father the iust punishment of all sinne and full redemption of all his elect And this the Apostle here meaneth when he sayth that by himselfe he purged our sinnes And because he saith by himselfe he purged our sinnes in this we see a cleare discharge giuen to the Tabernacle and all the sacrifices at the doore of it not one of them purged sinne And though some wee called sinne offeringes and the sinnes of the people in such sacrifices were saide to be forgiuen yet they had that name and calling not according to the merite of the woorke but according to the vertue of the thing they signified euen as the Lordes supper is called the communion of the bodie of Christe and baptisme is saide to bee the washing away of our sinnes not in trueth of the thing but in mysterie of the signe The phrase being so vsed for more assurance and warrant of the promise not to carrie the grace of God from our sauiour Christ and his spirit to the dumbe elements of bread or water And if the Iewes are here instructed to leaue their vaine trust and confidence in the lawe and to knowe that the forgiuenesse of their sinnes was not in meates drinkes and diuerse washings and carnall rites of the temple nor in the bloud of Goates and Calues or in the ashes of an heifer sprinckling thē which are vncleane but onely in the precious bloud shed and the bodie crucified of Iesus Christ notwithstanding all these ordinaunces were giuen them of God what could our fathers say who sawe the Lawe abrogate the temple pulled downe the lande prophaned the Iewes scattered the wordes of faith preached and that they should glorie in nothing but in the Crosse of Iesu Christ what could they say either Tertullian for fasting crossing oyling whiche he learned and had of Montanus the heretique Or Cyprian for satisfaction or Theodoretus for martyrs merits or Cyrill for iustification of woorkes or Augustine for prayer for the dead or Ierome for so many superstitions of lights garments vessels c. Nay what can we say who haue seene all that the olde fathers haue seene why at this day we should loue their errours nay why we should deuise new of our owne which the oldefathers knew not why haue we loued the popes woful Iubileis or his damned pardons why do we yet think that the masse is a sacrifice propitiatorie for the quick dead why was purgatorie first drempt on as much hotter thē our fire as ours is hotter then a painted fire or why was the building of chapels chauntries or religious houses thought to be a meanes to deliuer vs from such burning A thousand such things why we haue loued them what cause can wee alledge before the Lord The lawe of God giuen by Moses his faithfull seruant a lawe which had bene a scholemaister to leade many thousands vnto Christ could it not stand with Christ without darkening of his glorie and can the lawe of the pope giuen by Summists Canonists a people not knowē in y house of God which lawe onely leadeth to the obedience of the church of Rome can it be that it should bring any light to the gospel of Christ I nede not stand in ma ny words to confute so great folie I leaue it to the conscience of all that be wise hearted whether God abrogating his ownelaw ment that the pope shuld institute a new or whether he ment to take away all earnall ordinaunces that hee might make it plaine whiche the Apostle heere teacheth that by Christe alone all our sinnes are purged But heere some man by a subtile enimie may bee easily deceiued who will saye All this neede not they attribute not the forgiuenesse of sinnes to the popes pardons or to any masses but to Christ alone The Pope and masses are onely the applying of the fruit of Christes death vnto
it to be garnished with golde and siluer and vaine sightes of a corruptible eye which in time consume and the rust and canker frett them away But in thine heart which Christ hath sāctified there is greater treasure then this If thou loke vpon the earth thine eyes are cleare to see from East to West and all is thine the stones in the streete are at league with thee and the beasts of the field are at peace with thee Let all the tyrants in the earth lift vp their handes against thee they shall not finde any thing vnder heauen to doe thee hurt all creatures are sworne to thy safetie it is not possible for man to breake their faithfulnesse they can do nothing vnto thee but good Loke also without the boundes and compasse of Heauen and Earth and with pure eyes thou seest greater thinges then these thou seest hell abolished death troden vnder feete the first sorrowe cast out into shame Saints Angels are in thy sight immortalitie hath lengthened thy dayes the glorie of God is before thee in a glasse He that can builde thee suche an other tabernacle let him be thy God and where else thou findest suche treasure there settle thy heart or if this only be the greatest reioyce only in this and pray for a sincere faith that thou mayest in deed see it and haue thy soule knit vnseparably vnto it that thou mayest greatly despise all other thinges say as the Prophet Dauid said What is man that thou art mindful of him And thus farre at this time Now let vs pray c. ¶ The ninth Lecture vpon part of the 8. verse vpon the 9. 10. verses 8 But we yet see not all things subdued vnto him 9 But we see Iesus crowned with glorie and honour which was made a litle inferior to the Angels through the suffering of death that by Gods grace he might tast death for all men 10 For it became him for whome are all these thinges and by whome are all these thinges seeing that he brought many children vnto glorie that he should consecrate the Prince of their saluation through afflictions I Tolde you at the beginning that the Apostle in the first seconde chapter setteth purposely out the person of Christ how he is God man how he set out his godhead in y first chapter you heard vnto which hee addeth this earnest exhortation in the beginning of this chapter wherof also we haue already spoken Nowe in these woordes whiche wee haue read he beginneth the other parte of his purpose to teache that our Sauiour Christe is perfect man and taketh his occasion of the text before alledged which he applyed vnto Christe as chiefe and principall though it be ment also of all men for when he had so highly magnified man in consideration of mans present state a doubt is streight moued Howe can this bee sithe we see not these things yet subiect vnto him To this the Apostle aunswereth that it is alreadie accomplished in our Sauiour Christe who is beecome man for our sakes and through death hath gotten this glorie for vs so heere is a full declaration how this prophesie alledged is verified in man and a preperation to teach more at large how Christe is perfect man In the words of this eighth verse But now we see not yet all thinges subiect vnto him he moueth the doubt whiche is easily made against that Scripture whiche so highly extolled man and aunswereth thus vnto it In deed I graunt all things are not yet thus subiect vnto man but yet in Christe wee see this already accomplished for wee haue seene him made lower then Angels and yet againe exalted and crowned with glorie and honour euen as him selfe is witnesse All power is giuen mee in Heauen and in Earth and so hee is risen from the dead that death hath no more power ouer him for euer who beeing made man for vs in him it is accomplished that man is ruler ouer all the workes of God now in parte and after this fullie when our base bodies shal be chaunged and made glorious In this we see how he commeth to speake of the māhod of our sauiour Christ which after he declareth more at large For the suffering of death Some translate this Through the suffering of death as shewing the cause why God exalted him but neither is that so pertinent to the Apostles purpose nor his wordes doe so signifie but thus For the suffering of death that is to the end hee might suffer death So he sheweth the cause why Christ was made lower then Angels and that is because he might die for otherwise in the maiestie of his Godhead all death and all corrupion fall before him and nothing can stand in his sight but life glorie and immortalitie therefore to the end that that immortalitie and glorie of GOD might dye and death might come vnto him it must needes be that he should be humbled beneath Angels In the words that followe That by Gods grace he might taste of death for all men he sheweth here y cause why he dyed As this was the cause of abasing him that he might dye so this was y cause of his death that he might dye for vs that is that he might take our death vpon him so by him we might be deliuered from it Where he saith By the grace of God he sheweth that it was the free loue of God that gaue his sonne vnto vs no desert on our behalfe but when wee sought not after him then hee offered him selfe vnto vs and when we sate as the prophet saith in darkenesse and in the shadowe of death then a great light rose vp vnto vs to this end that we which are the Gentiles might prayse God for his mercie And where it is said that he might tast of death he calleth here To taste of death to haue in deede sense and feeling of the paines not diminishing the passion as a thing lightly touched but warranting the bitternesse and all the sorrow of it euen to the bottome of the graue and deathe to be tasted fealt in deed and saying For all he meaneth not by All good or badd whosoeuer they be but as Sainct Iohn plainely expoundeth it God gaue his sonne to die to the end that al that beleeue should not perish but haue life euerlasting So our Sauiour Christ saith All that beleeue are baptised shal be saued So thus farre the Apostle hath taught plainely both how the former prophesie is accomplished in Christ and is verified in euerie one of vs and he hath aptly begun to teache this doctrine that our Sauiour Christ is perfect man which in this Chapter I saide was his especiall purpose Now touching this greate excellencie of man whereof the Apostle hath spoken howe wee be made partakers of it a little further weighe it He hath spoken greate and maruelous thinges euen as the Prophet had saide Marueilous things
feare of death were al their life long subiect to bondage Two special vertues of y death of Christ are here set out one y he might vanquish the diuel an other y he might set his people at libertie which both thinges howe they were wrought in Christ in the wordes themselues we shal more plainely see Of the vanquishing of the diuel he sayth thus That by death he might abolish him who had the power of death The diuel hath the power of death that is he is the authour of it by his malicious nature he brought it into the wotlde for god made it noâ—… nor hath any delite in it neither it is good in his eyes nor was euer mentioned among the workes of his handes but from the diuell and of the diuell in the diuel it began and is and abydeth therefore in the Apocalypse his name is giuen him Abaddon that is the destroyer and as death is of him so for this cause also he is sayde to haue the power of it because through his manifold tentations he maketh men sinne by whiche death reigneth for so S. Paule sayth of Adam beeing seduced by the diuell By one man sinne entered into the world and death by sinne and so death went ouer al men because all haue sinned this is it then that is said Christe vanquished him that had the power of death that is he abolished sinne and the condemnation of sinne which was the kingdome of the diuel and thereby triumphed ouer him So Saint Iohn sayth for this cause the sonne of God appeared that he might lose the workes of the diuel that is sinne death which are both of the diuel for sinne God condemneth of death he hath said I wil be thy destruction protesting he is author of neither of both And how hath our sauiour Christ done this Euen by death A mer uelous wisedome an vnspeakable mysterie such as could neuer haue bene fouÌ„d or done but by God alone for what els is death but the power of the diuel and the verie miserie of the worlde To make this the vanquishing of the diuel and the meanes to bring all happinesse vnto man what was it else but his excellent vertue who as Saint Paule sayth calleth things that are noâ—… aâ—… though they were and can raise vp light out of darknes And sure if al men should haue laide their heades together to wishe a plague to haue fallen vppon the diuel they coulde not all haue deuised such another that his glorie should be his shame his power should be his ouerthrowe his kingdome his vndooing What could the Prophet Dauid in all his zeale of GOD wishe more againste reprobate men traytours to Christ and to his Gospell then thus to wishe Let their deintiâ—… tables be snares to take them and let their prosperitie be their ruine Euen thus Christe hath vanquished the diuell and yet it is true that he goeth about like a roaring Lion seeking whome hee may deuoure and it is true that Iohn saith that he hath great wrath and maketh cruell warre againste the Church of Christ but it is as true his strength is all weakened and his power is broken that it can not hurte vs for Christe hath nowe ouercome him And as Saincte Iohn sayth The time is come in whiche the Prince of the worlde is cast out and Christe hath spoyled all principalities and powers and triumphed ouer them vppon his crosse But how is it then thou wilt saye that his assaultes are so fearefully described that he is sayd to be Prince of this worlde ruler of this darcknesse full of power and authoritie ouer fleash and bloud Because we should knowe no fleash is able to withstand him neither was it according to the power of mortall man that he was vanquished but onely Iesus Christe of the tribe of Iudah was the Lion to crushe him in peeces Wilt thou knowe then where and to whome the diuell is abolished Before Christ our heade and to all the faithfull that are members of his bodie Wilt thou knowe where and to whome the diuel is in ful power and ouercome Before the naturall man and to all those whiche in their owne strength seeke to resist him and therefore Sainct Paule when he had described him in all his greatnesse hee biddeth streight caste away the strength of fleshe and bloude and put on all the armour of God for onely by it we should stande vpright in the day of euill So the diuel is abolished to all those that haue the shield of faith to quenche his firie dartes that is to all those which beleeue onely in Christ to be partakers of his victorie The diuel is in full force to those that are 〈◊〉 trusting in their owne woorkes or in the libertie of their owne will. In that the diuel is saide to haue the power of death as in other places where he is called the God of the worlde the Prince of this darkenesse the Author of sinne wee must note this if we rest in sinne liue in errour and ignoraunce followe the lustes of the worlde or walke in all the wayes of death then let me feare for here is the kingdome of Sathan and my perill is nigh that I should be holden in it But if I be at couenaunt with my selfe to haue no pleasure but vtterly to hate these things if I like not to go in the pathes of death if I loue not the world nor the things of the worlde if I haue my delight in the word of God to vnderstand the mysterie of Christe and to be lightned with it if I hate sinne and all the enticements of it then may I hope I walke in the likenesse of our Sauiour Christ and all the power of Sathan is broken before me Where it is further said that Christe hath done this by his death that by death he ouercame him that had the power of death we see a cleare and manifest testimonie what maner of death Christe suffered euen that ouer which the diuell had his power the same death which is the rewarde of sinne by bearing it he ouercame it and he conquered no more then he submitted himselfe vnto for by death he ouercame death if he suffered no more but a bodily death he ouercame also but a bodilie death we shall all rise againe but in the condemnation of the sinne of our soule or if he haue ouercome death and the power of it both in our bodie and soule then Christ hath suffered the paines of it both bodie soule that we might rise again froÌ„ the bands of death and liue with him for euer For this is true by death he hath ouercome death and he hath broken the force of it no further then he hath felt the sting of it in him selfe Therefore this let vs holde and let vs so beleeue Christ bodie and soule was made a sacrifice for our sinnes so he saide himselfe My soule is exceeding
if it should happen you to fall downe into hell Christe hath descended also you should then be moste like him in his agonies and bloudie sweates The third cause at this time which I will touch is this God sendeth vs sundry chasticementes and especiallie that which is moste grieuous of al other the anguish of spirite and affliction of the soule for this purpose that we should be warned in time how to turne vnto him be free from the plague when it commeth for the iudgements of God that are dayly preached vnto vs they pearce deepe into the heartes of the true beleeuers and the worde that they heare it woorketh mightilie in them more sharp in their eares then a two edged swoord it entreth thorough them euen to the diuiding a sunder of the soule and of the spirite and of the ioyntes and of the marrowe and examine all the thoughts and the intentes of the heart so that it is vnpossible that any part of them should be hidde but they are all open vnto iudgement and heare the voice of the Lorde Then their sinne is reuiued in the midst of their bowels their coÌ„science hath no rest they feele death working in their hearts and hel is before theÌ„ they see sinne on their right hande and Satan on their left shame vnder their feete and an angrie Iudge aboue them y world ful of destructioÌ„ without and a worme gnawing the heart within the poore sinner knoweth not what to do to hide him selfe it is impossible and to appeare it is intollerable then hee breaketh out into lowde cryinges O wretched man that I am who shall deliuer me from the bodie of this death he giueth no rest vnto his eyes nor sleepe vnto his eyelids vntill hee finde him that is able to saue him from this wrath in his bedde by night he seeketh him whome his soule loueth in the streetes and open places he inquireth after him and after many dayes in whiche he cannot finde him Christ sheweth him selfe at the last a perpetual deliuerer a victorious Lion of the tribe of Iuda in whome he hath strong saluation when hee hath mourned because of y plague that was before him Christ will approch neere and wipe away the teares from his eyes This y Prophet Abacuch setteth forth in his own person WheÌ„ I heard saith he the word of God my bellie trembled my lips shooke at the voice roâ—…nnesse entred into my bones I trembled in my selfe that I might haue rest in the day of trouble Euen so dearely beloued it is with vs all The plagues of God because they are pronounced against iniquitie it maketh the childe of God to feare and tremble that so foreseeing the harme he might prepare him helpe and because of the destroyer seeke without wearines vnto the sauiour though he hide him selfe at the first the wounded spirite and troubled hart must nedes finde him-out A great cause of vnspeakeable gladnesse though wee seeme swalowed vp of pensiue sorrowe We are full of griefe but we are chastised of the Lord because we should not be coÌ„demned with the world we die with Christ but because we should liue with him wee lament and weepe but because that Christe might wipe away all teares from our eyes we are deliuered vnto death for Iesus sake but because the life of Iesus should be made manifest in our flesh we beare about in our bodies the mortification of the Lord Iesus but because the life of Iesus might be manifest also in our bodies we haue anguishe of spirite and vexation of minde such as hath not bene from the beginning but for this cause that when souden destruction shall come vpon the carelesse world we might lift vp our heades and beholde our redemption at hande Let vs then be bolde and in patience possesse our soules for these causes we are nowe afflicted that wee might receiue mercie and finde grace to helpe in the time of neede for this cause we tremble and are affraide that after many praiers and supplications we might be deliuered from the things which we haue feared It followeth in the Apostle And beeing consecrate he was made the authour of saluation to all them that obey him In these wordes wee ate taught what 〈◊〉 and coÌ„moditie we haue through these bitter sufferinges of our Sauiour Christ and also by what meanes we are made partakers of it the fruite is eternall saluation the meanes to go vnto it is obedience in the first we learne that all promise and hope of life is in Christe alone hee hath alone the wordes of liâ—…e he is alone the breade of life the water of life the authour of life the word of life the tree of life the onlie life hee that beleeueth in him hee hath euerlasting life and he that dwelleth not in him shall see no life but the wrath of God abideth on him Take holde of Christ and take holde of life reach foorth thine hand to any other thinge and thou reachest vnto vanitie which cannot helpe Looke not for life but where it dwelleth in the flesh of Christe alone there it resteth Death hath reigned in all the world beside and led euery creature into bondage If thou looke vnto the heauens there is but vexation and anguishe if thou looke vnto the earth there is but darknesse and sorrow if thou call vnto Abraham he knoweth thee not if thou cry vpon Angels they can not helpe thee if thou looke vnto thy workes they are all vncleane if thou truste in thy prayers the Lorde hath no pleasure in them call for the helpe of al creatures they are subiect to vanitie there is no life but in Christ alone The elders the Angels the baestes and all creatures they giue this honour vnto Christe Saluation is of him that sitteth vppon the throne and of the Lambe and altogether they cry Amen And if all the creatures which yet are excellent good are not of power to giue anie peece of this life then what shall we think of those people enimies to God and murderers of his Saincts which so long haue made vs beleeue that they haue life in them selues that they can forgiue vs our sinnes for yeares euen as they will manie or fewe that they can make sacrifices propitiatorie for vs y they can purge vs by purgatorie fiers that their Pilgrimages their pardons their vowes their holie orders and such other spiritual drunkennesse of their sicke braines that these be auailable to purchase life If they will not be reclaimed let vs rest in the counsels of our God and say with Iohn He that hurteth let him hurt still and hee that is filthy let him be filthy still It is inough for vs that Christ is our life that our life is hid with Christe in God when Christ which is our life shall appeare then shall we also appeare with him in glorie Now while we are in the dayes of our pilgrimage the way that wee must walke vnto this
remembreth by good accompts what things the Lord hath done for him how he hath blessed him from what present perils he hath saued him how againe him self hath bene euer vnthankfull vnworthy of the least of al Gods mercies yea by many speciall crimes deseruing wrath and anger which thoughtes doe worke in him a troubled spirite and pensiue soule so that not onely teares but the state of the whole bodie sheweth the griefe of his minde and not the bodie onely but in all his life it worketh great care much praying anger with our selues feare desire zeale punishment also that by iudging our selues we may preuent the iudgement of God it maketh vs detest our sinne and the remembrance of our sinne as in the Acts of the Apostles they burne their bookes of sorceries which were of great price value and as Saint Iude sayth They hate euen the coate spotted with the flesh and according to this is the amendement of their life with all loue and desire If they haue beene extortioners they will make restitution if they haue beene vsurers they will giue back increase if they haue giuen their handes and knees and members of their bodyes to the Popish Masse with all their strength now againe they will deteste it and make it knowen they hate their firste sinne this manner of repentance is stronge meate of perfect men The second point heere spoken of is faith toward God of which so much as may be apprehended of children is called milke as to beleeue that God the father of his greate loue gaue his onely begotten sonne Iesu Christe to be made man who in his bodie might fulfil all righteousnesse and beare the punishment of sinne which also by the power of his spirit he ourcame and hath gotten eternall redemption for all that shall beleeue But so to examine this faith wisely and according to Scripture that when we finde the beginning in God the father the work in God the sonne the applying and bestowing of it in the holie Ghoste and when we be wise so to distinguish these graces in euery person that yet wee diuide them not as taking away from the one vtterly what soeuer especially wee giue vnto the other this I say when we haue so learned that wee see all the glorie of sauing health is in God no merit or desert in man but that without the law the righteousnesse of God is laid open vnto vs witnessed by the law and by the prophets then we be perfect to fede of this strong meate that faith alone iustifieth Againe when we knowe that this is the gifte of God with whome there is no chaunge nor shadowe of chaunge but he is constant in his loue for euer whē faith hereof taketh boldnesse that nether heigth nor deapth nor life nor death nor Angels nor principalities nor powers nor any creature shall euer be able to remoue me from the loue with whiche God hath looued mee this assured boldenesse is the meat of the man of God who is perfect in faith Likewise Baptisme the thirde thing here mentioned the milke of it is to knowe that by it they be sealed into the couenant of Gods grace and mercy which he hath to the fathers and their children but to knowe by this how to be baptised into the death of Christ that as he is rysen againe from the deade so wee should walke in newnesse of life that is to knowe that our Baptisme presenteth vnto vs the free forgiuenesse of our sinnes washed away with the bloud of Christe While as hee dyed and was buried for our sinnes so wee also should dye vnto sinne that it haue no more rule in our mortal body and as he rose againe from the deade so that death hath no more rule ouer him so we should after liue in newnesse of life offering vp vnto God our bodies and our soules who hath redeemed them and purchased them vnto him selfe To knowe all this according to the scripture is the perfect knowledge of our Baptisme Imposition of handes that was a solemne ceremonie vsed with prayer in whiche it was declared that the parties were accepted of GOD into his Church according to the faith of Christe whiche then they professed this was the milke which children had fead on But to see in it a free and bolde profession of faith before all men to be holden and a holy vowe or promise in whiche they bounde them selues to perpetuall holinesse by the laying on of handes as by a solemne othe to haue it witnessed of the Lord they were his children and to witnesse it in them selues they woulde abide the temples of the holie Ghoste to be short to promise a persourmaunce of all what so euer was hoped for in vs in the day of our baptisme this is the strong meate And this which this day ought to be practised as a thing verie profitable in the Churche of God it is miserably defaced by the Papistes for where it was in the Churche of God an vse that Christian children should be taught the principles of fayth which when they had wel learned and could giue a good accompt of their faith then in y open congregation with prayer and laying on of handes on their heades they were declared to be receiued as partakers of the graces and sacramentes of the church this good order the Papistes haue chaunged and made them a sacrament of confirmation onely by the Bishop to be ministred and by him to little children of no knwledge to whome hee giueth a newe Godfather or godmother which should speake for them when they cannot speak for them selues And whereas in the scripture this hath beene euer a ceremonie in solemne blessinges in sacrifices in admitting ministers in giuing spirituall giftes and no where vsed but onelie with prayer this order seemed base to them that knewe no end of their owne inuentions and they would needes haue crosses tapers oyle miters surplices c. without which there was with them no confirmation thus in this as in all thinges prophaning the holie ordinaunce of God. The resurrection of the bodie another poynte here mentioned was for Children that they might knowe their bodies should not die as the bodies of beastes to consume in earthe and not returne but that they shoulde rise againe at the latter daye and their owne bodies should be made immortall but in this also to see the glorie what a bodie it is whiche shall liue for euer which shal be made like to the body of Christ which shal be made able to stand in the presence and behold the glorie God of which shal be set free from sorrow care sicknesse death al aduersitie This mysterie which the Angels of God desire to behold when we can wisely see it know therefore we are here but pilgrimes and straungers another countrie is our owne whiche God hath made and not man in which we set our heart with all the delight and pleasure of it in this to reioyce this
world to come of which we speake whereof the Apostle hath spoken no man can doubt All his speach hath bene to bring vs vnder the rule gouernement of Christ then it is Christs kingdome which heere he calleth The world to come which is through the power of the spirite to renewe the worlde to kill in vs the olde man with all his concupiscence to quicken our soule and bodie into all righteousnesse to vanquishe sinne death hell and to establishe vs in hope of perpetuall inheritance of the glorie of god This did our Sauiour Christ perfectly and fully accomplish in his owne person and we by the same spirit euerie one according to the measure which he hath receiued so he doth shew forth this victorie Thus the Apostle when he had mentioned the giftes of Gods spirite commeth into the speach of the kingdome of Christ which by the gifts of that spirite is set vp in vs not according to the will of mā nor according to the will of Angels but as it hath pleased God we if we wil be partakers in it let vs confesse and serue the Lord Iesu for he giueth this blessinge to whom he will. It foloweth But one testifieth in a certeine place c. that honour of renuing of the world which the Apostle before had denied to angels now by plaine testimonie of the prophete he proueth it to beelong vnto Christ and where he beginneth thus But one witnesseth in a certein place rather then naming the prophet bothe the vnwoonted speache better expresseth the affection of his minde inflamed with the loue of that whereof he spake and it is more answerable with the words of the prophet who not with vsual speach but with a souden exclamation saith What is man that thou art mindeful of him now touching this saying of Dauid it is no doubte but he spake it in extolling the goodnesse of God to all Mankinde both the wordes of the Psalme are plaine in reckoninge vp the benefites which apperteine to all men and here the Apostle expresly so vnderstandeth it in the eight verse where he saith But yet we see not all thinges subiect vnto him How then is it applied vnto Christ rightly truly and according to the prophets meaning for one thing let vs learne which I haue tolde you often bothe of the prophets and of their prophesies they had a continuall desire to see the dayes of Christ and longed after the time of his appearance more then the chased Hart doth long for water brookes or the fainte and thirstie soule longeth for meate and drinke and therefore had a delight euen to speake of his comminge which they do often and with glorious words touching their prophesies because they knew y all benefites which God gaue vnto man he gaue them for Christs sake who was onely beloued therfore bothe in setting out benefites receiued and foretelling the blessings which God would surely bring vpon them in their woords they had respect to him in whom all Gods promises were accomplished and many times vttered such speches as could properly agree to no other but Christ alone to whome alone was giuen and by whome we were partakers of it so that thoughe most of their prophesies had a trueth of the present time and incident vnto themselues yet they are also truely and according to the prophetes sense applied vnto Christ by whome all goodnesse came vpon them and vs So it is here in this prophesie of Dauid the words then are true and spoken of the state of man as it was but yet also are referred to Christ because he is authour of it and the only man to whom God gaue this excellent glorie whiche we also haue but through him and that we may knowe thus the Prophet meant in deede hee added these words thou hast made him a litle while inferiour to Angels thou hast crowned him with honour glorie c which fully wholy agree to none but christ But of all this we shal haue occasion to speake more after Thus we se how this prophesie is applied out of which the Apostles second argument of his exhortation is this In the preaching of the worde of Christ God hath giuen vs his kingdome and eternall life a glorie which no Angel could bring vnto vs how then shall we not moste iustly be condemned if we contemne such a heauenlie blessing God hath not made subiect to angels the world to come we do here consider as it were two worlds the one past made by Adam which was sul of hatred enuie rebellion sorrow shame sinne death the bondage of the diuel the other now restored by Christ ful of loue blessings obedience honour righteousnesse life the fauour of God not distinguishing these worlds by times the one first y other after or making any change of heauē earth or any creature for they stand both together in the light of the same sunne moone but as in man are two estates y one of Adam natural which is in death and condemnation the other of Christe and by grace which is in life saluation so they are called the olde world and the new which phrase is vsuall in the scripture often when God speaketh of sending his sonne hee sayth thus Lo I wil create a new heauen and a new earth And the 70. interpreters whom here the apostle followeth they call our Sauiour Christ y Father of the world to come because I say of this restitutiō which he maketh in the world And though the name properlie be giuen to these dayes in which the gospel is preached yet the fruite benefite was also before neither were Abraham Isaak and Iacob nor the other Patriarches and Prophets of the olde worlde but they also sawe in spirit the day of Christe and were then of his kingdome onely the name is reserued to vs because that blessing is now clearely reuealed in perfect beautie and Christ the author of it hath appeared as one of vs and dwelt among vs in our owne nature This world God hath not put in subiection to Angels that is God hath not made his Angels neither purchasers nor dispensers of this heauenlie treasure It was neuer in their power to haue done this thinge In vaine wee should looke for such blessing at their hands If they should enter into this worke they would fall downe vnder it for it is not an Angel but it is the Sonne of God that shall chaunge the worlde whiche was in sinne and shame to fashion it a new into righteousnesse and glorie This is a verie good place out of which we may learne how to knowe our selues and all other creatures how to giue vnto Christ his own honour for seeing the world to come noteth all the restitution which is by Christ the full chaunge of all that euer was by sinne and therfore named World because wee should assuredly knowe there is nothing excepted if then no parte of this worlde bee
fraile life is such a bridle in their iawes to pull them back and death such a tyrant ouer thē to appall their courage that they haue no heart to doe as they would yet if they do rage as mad men not seeing their end yet God hath had mercie vpon vs turning their plague into our blessing and hath giuen vs but a shorte life least we should mourne too long so that whatsoeuer temptations we fall into yet but a verie little while the Lord wil deliuer vs from euill and all our troubles haue but a small reckoning to the hinderance of our glorie For it is but a while here that God hath made vs inferiour to Angels It followeth Thou hast crowned him with glory honour thou hast set him ouer the workes of thine hands thou hast put all things in subiection vnder his fete In all these words we learne the exceeding honour vnto which God hath raised his sonne Christe To be crowned with glorie and honour is to haue the excellencie of al dignitie giuē vnto him as the words folowing in the Apostle doe plainely expounde it where he saith In that he put all things in subiection vnder him he left nothing not subiect vnto him And in this according to the Prophet we must see our owne dignitie also as wee are Christes for this honour is not the naturall mans as all the miseries of our life can testifie but it is his that seeth him selfe to be Christs that can say as S. Paule saith I liue not now but Christe liueth in me ouer such a one the prouidence of God watcheth the Angels pitch their tents aboute him and he seeth great securitie in al his wayes Though the mounteines were moued or the seas did make a noyse yet the name of the Lord is his strong tower and he shall not be moued for GOD who hath made him Lord of all maketh that all things worke to him for the best If at any time hee seeme afflicted to the worlde it is but as a shewe or visard that seemeth feareful when the milde face of a man is vnderneath so these are but appearaunces without of a litle mourning when within is nothinge but a perpetuall ioy of the holie Ghoste S. Paule against those that are too much troubled to beholde our sufferings he sayth thus I graunt you we are wroung but we are not crushed in peeces wee are troubled but not at our wits end we are persecuted but not forsaken we are cast downe but we are not killed as if the Apostle should haue said vnto them ô you think vs in great bondage but our freedome is more then you are ware of And in an other place he notablie setteth out these afflictions of the godlie which the worlde thinketh to be so great that men shrinke backe and dare not looke on them I will tell you sayth Saint Paule we are as contemned persons but in deed honorable as dying but in deed aliue as men chastised but there is no death neere vs lamenting but in deede perpetually reioycing as poore men but in deede we make many other rich like men that had nothinge but in deede all the word is ours So we see howe this is true in vs euen now by faith and after this in full perfourmance of our inheritance with Christ in the resurrection of the iust thus euen in outward thinges we are partakers of Christes kingdome so that nothing can hurt vs Now touching y inward things y is a freedome of conscience aboue al things this we know if we be ingrassed into the bodie of Christ we be his he liueth in vs his victorie ouer al is ours we see it by faith all thing is in subiection vnder our feete Paule Apollo Cephas things present things to come life death the worlde it selfe all is ours the fayth of Christ exalteth vs hath made vs higher then the heauens In heauen and earth we haue no Lord but the Lord Iesus all things are vnder his feete our faith hath made vs one with him we are his and all is ours and no man can now beare rule ouer our faith except he wil beare rule ouer Christ by faith we are one with him his power is ours we reigne with him we are risen with him the world hath no more power ouer vs Wil one com to vs forbid vs flesh forbid vs whitmeat cōmand vs fish Heare it not it is the doctrine of diuels I speak not now of ciuil choyce of meates drinkes apparell c. We be Christs and all meats are ours Wil he say this garment is holie this day is fasting this relique is to be honoured this order is religious this crosse is defensiue against the diuell this Cake is thy Sauiour this masse is propitiatorie this worke is meritorious this pope is thy lawgiuer this church of Rome is the warrant of thy faith what shall wee say to such swine y lye wallowing in myre seke for righteousnesse in dounge and clay when Christ the sonne of God hath offered vs his righteousnes What shall we thinke of such seruile men who wil leade vs into bondage of euerie triflle whom Christ hath made rulers ouer all the world For what is it else to make me in bondage of things then to bring me in this feare of them I may not touche them I may not eate them I may not vse them that will make me holie this will defile me and such like Is this y voice of Paul To the cleane althings are cleane Is it the voice of Christ That which entreth in at the mouth defileth not the man. Is this the voice of the Apostle in an other place You be bought with a price be not the seruāts of men No dearely beloued if we haue fayth and be of Christ God our heauenly father hath giuen vs his owne Sonne sure with him he hath giuen vs all things we haue receiued the libertie of the children of God and the conscience of a Christian man is no more in the power of all the world but that is only sinne vnto him which is the breach of the lawe of god Now sith this is the state of a Christian man and thus all things are in subiection vnder his feete we see easily vpon what ground our sauiour Christ said that The kingdome of heauen is like vnto a pretious stone which if a man finde he will sell all that he hathe to buy it for all other riches of all dominions they haue their measure onely this treasure is infinite hath all thinges vnder it Now let euerie man boast himselfe as he will some of chariots some of horsses some of one thing some of an other but thou if thou wilt haue perfect ioy boast thy self of a Christian heart Neither the gorgeous chambers of any princes palace nor the riche iuell houses of the earth are comparable in glorie vnto this for what is
are spoken of thee thou Citie of God. There is neither Sunne nor Moone sea nor land golde nor siluer meate nor drinke no elementes of the worlde no obseruations of Moses lawe no traditions of men that is ouer man but man ruleth all and all is vnder his feete Here streight way bothe Iewe Gentile saith These be in deed golden promises but where are these honourable personages you speake of Are not we as our fathers were and doth not death deuour vs To this the Apostle aunswereth I graunt we do not yet see with our eyes how these thinges are but I say againe our eyes are no iudges in this case The glorie is not earthly and the kingdom is not of this world wherof we speak but the riches spirituall and of the spirituall man they are discerned Know thy selfe y by saith thou art Christs and he thine that he died for thee and thou liuest by him that thou art fleshe of his fleshe bone of his bone a member of his bodie and what soeuer is his is thine haue this faith and now come and see and thou shalt see all the glorie of the worlde lesse then the glorie of suche a man for thou seest Christe humbled in deede once that he might suffer death but euen then when he was in the shape of a seruaunt thou sawest him full of grace trueth euen as the onely begotten sonne of God thou sawest him soft of speache but of merucilous wisedome plaine in teaching but full of grace and power simple in countenaunce but of an inuincible courage of lowe degree but of excellent power of no account among men but great in miracles at which man was astonished Thus thou hast seene Christ euen when he was lowest highly exalted that thou hast no good cause to reason against thy dignitie though thine eye see not euen in this time all things subiect vnto thee but see further into our Sauiour Christ and thou shalt see more of thine owne honour Thou haste seene him in thy fleash raysed from the dead and in thy nature ascended into Heauen that man in his person might be crowned with glorie and honour we haue seene him carrie our fleash into the presēce of God his father and it is no more possible to take this glorie from vs as many as bee one with him then it is possible to pul away againe his personal humanitie from the person of his godhead This I see in Christ and know it in my selfe And what though yet a while the outward man be grieued Thou foole that which thou sowest it reuiueth not againe except it first dye a litle corne of wheate it can not haue vertue to becōe thirtie fourtie times better then it was beeing multiplied to so many all as good as it selfe bringing beside fruitfull increase of strawe and chaffe except it firste bee cast in the ground dye And how shouldest thou haue a change but if thou be first corrupt And how much art thou better then a graine of corne y thou mightest surely know whē through corruptiō thou shalt come into incorruption that thy glorie shal be then vnspekable althings shall serue thee to make thy life infinitely blessed more then it is Thy hope now if thou couldst inlarge it a thousand folde yet it shuld be greter thē thou cāst imagine thy faith if it could comprehend more assurance of immortalitie then y eye doth surely of y light of the sunne yet y shalt finde y fruite of it aboue al thy thoughts This thou seest if thou see Christe and this thou knowest to be thine if thou know thy self to be one with him And for thy sinns howsoeuer they cleaue vnto thy bones hate them as thou hatest hell for from thence they are and the diuel worketh them but care not for them for though they were heauie in weight and manie in number what then thou haste thy hope not in thine owne person but in the bodie of Christ into which thou art graffed and in which there is no ▪ spott nor blemish but perfecte righteousnesse euen before God and in him as all other things so sinne also is putt vnder thy feete and thou art ruler ouer◅t And thus farr of the doctrine of the Apostle heere taught vs in this his Exhortation Nowe let vs returne to his other purpose howe he teacheth the humanitie of our Sauiour Christe the first reason whereof is in these wordes That hee might tast of death for all For as to the end he might suffer death it was necessarie he should be humbled because death else could not come into his presence so suffering death that man might bee deliuered by that death it was necessarie that hee him selfe should be man for so were the iust iudgements of God he gaue man a lawe pronounced a curse to him that brake it therfore whē we had all trespassed we were fallen into the punishment of our sinne for y threatnings of God are not as the words of a man that can alter or by some intercession that they can be mitigated but with God there is no change nor shadow of change that whiche with him is once purposed was euer decreed and his words are not weake but what he hath threatened if we fal into his hands all the creatures of the worlde haue no helpe for thee So that this beeing decreed of God Cursed is he that abideth not in all things written in this booke all people must nedes say Amen And The soule that sinneth must nedes dye redemption from this there is none to be loked for but by suffering of it for y Lord had spoken it must be done so our Sauiour Christ sith he would deliuer vs he must be made man like vnto vs and in our nature dye the death Our sinnes are not imputed vnto vs but they were imputed vnto him The punishment of them is forgiuen vs but it was not forgiuen him Righteousnesse is freely giuen vs but it was not freely giuen him He obeyed the lawe of his father euery iot and euery title that he might fulfill all righteousnesse He bare the condemnation of hell and death that he might abolish it He tooke vppon him the guiltinesse of our sinnes and bare them in his owne bodie y he might nay le them vpon his crosse Whē it pleased God our heauenlie father of his greate mercie to accept the obedience of his lawe for our perfecte righteousnesse and to giue vnto it the recompence of eternall life and when it pleased God to accept this for a full punishment of all the sinnes of man if any man could bee found to beare it before God and ouercome it our Sauiour Christ craued no more but this the residue he perfourmed all in his owne bodie and by his eternall spirite ouercame it so that in him is life in him is righteousnes in him is immortalitie in him is the reconciled good wil of God and that excellent wisdōe
the death of the righteous and let my latter end be like vnto theirs So I beleeue it is with all these men of reprobate mindes that stoare vp violence and robberie in their palaces that fill their tables with drunkennesse their bodies with vncleannesse their mouthes with blasphemie they know it I think and euen as Iosua saide with all their hearts and with all their soules they knowe it that the righteous mans life is better then theirs they know that a groat wel gotten is better then a pound stolen that sobrietie is better then righteousnesse that the chaste bodie is more blessed then the adulterous fleshe that the mouth that praiseth God giueth a sweeter sounde then all their wicked talke and if they do know this would they neuer so faine ◅eare off their conseiēce as with a glowing y◅on yet sometime it awaketh them as out of a slepe they see a fearefull sight of death and bondage so that let vs not frett our selues because of the wicked nor be enuious at their prosperitie for neither their house nor lande nor hidden treasure can either take from their bodies their quartan agues nor this care from their minde that they should not feare at the remembrance of their sinne And if there be any that feareth least in whome the stronge man so possesseth al that the things he hath seme to be in peace yet for all that he is neuer the better no more then the stalled oxe is the better because he knoweth not that he is taken out to go to the slaughter-house but a souden death shal haue the greater feare and therfore dearly beloued seeing their condition though we make the best of it is yet extreme euil let not our lott be with theirs but with the righteous of whom the Apostle saith that they are seit free from the bōdage of the feare of death But you wil say where is this fredome for the righteous man is yet affeard to die not euerie one for Paule saide I desire to be dissolued and to be with Christ no doubt God hathe so reuealed this hope to many sainctes that they despise the graue and death how be it I graunt this is rare and it is natural to all to be loath to lay downe this earthly tabernacle notwithstanding we are free from this bondage to feare at it as thoughe wee had no hope And though we die in bodie yet we are free from eternall death and no feare of it shal ouercome vs so this is our blessing not that we shal not die but that we shal not be holden in death and not that we shall not feare but that we shal not be ouercome with feare he is a true christiā man that nether refuseth to die nor yet sainteth for any feare of death for why should I repine to giue this bodie to death I must needes die because my bodie is full of sinne and I wil willingly die that I may be deliuered from this bodie subiecte vnto sinne I muste needes die because I am full of corruption whiche must be chaunged and I will willingly die because I would put on incorruption that I might see God I must needes dye because I beare the image of an earthlie man and I will willinglie die that I may bee like the heauenlie man Iesus Christe I must needs die because so is Gods ordinance and I will willingly die that I may shewe mine obedience to his wil for these causes I submit my selfe to the de cree of God who hath appointed for al men once to die and I am either not at all afraid of it or the feare of it is not much for I know the sting of it is gone the victorie of it is lost the curse of it is taken away that which remaineth is onelie profitable for vs for it shall bring an end of all our labours and giue vs vp into the hands of Iesu Christ. Thus it is now accomplished that heere is spoken that Christe hath set vs free from the bondage of the feare of death which dearely beloued if we wil learne knowe assuredly it wil worke great increase of grace it will chaunge our mindes more then wee are ware of when we are wise hearted to see in deede no doubt we shal be as bolde as Paul and say vnfeignedly We desire tobe dissolued and to be with Christe It followeth now in the 16 verse For he tooke not at all vpon him the Angels but he tooke vpon him the seede of Abraham These woordes are a further declaration of that he said He tooke parte of fleshe and bloud euen as other children This he maketh plaine thus He tooke not I say any nature of Angels but hee tooke the nature of Abraham and was of his seede naming Abraham bothe in respect of the promises which were first made personally to him and because by his name there was more weight to persuade the Iewes that hee was their Messias and by example the doctrine is more plaine and in dede it is verie plaine as other children tooke fleash so did he flesh I say not the nature of Angels but the seede of Abraham And if the Apostle conclude all this of these wordes of the Prophet Beholde me and my children what may wee conclude and how boldely of the wordes of Matthew Abraham begat Isaak Isaak begat Iacob Iacob begat Iudas and so foorth till hee came to the virgin Marie of whome Christe was borne How faithfully may we beleeue it that hee was borne a man as other children were And how boldely may wee detest all the madnesse of Martion Maniche Nestorius Eutichus Apelles Apollinaris Ennomius Cerdo Valentinus the Pope him self and all their disciples who haue so many way es denied the true humanitie of Christe It followeth in the seuenteenth verse Wherefore in all things it became him to be made like vnto his brethren that he might be a mercifull and faithful high Priest in things concerning God that he might make reconciliation for the sinnes of the people In these words the Apostle sheweth an other necessarie cause why our Sauiour Christ was man that by experience of our infirmities hee might be mercifull and faithfull to worke the reconciliation betweene God and vs and so concludeth this disputation of his humanitie applying it now vnto his priesthood as before particularly he had done to his kingdome and prophefie These words He ought in all things to be like vnto his brethren which are repeated againe Cap. 4. 15. they are to be marked of vs that wee see how expreslie still the Apostle vrgeth that Christ is a verie naturall man altogether as we be except sinne like nature the same flesh like affections the same soule like properties of bodie the same hunger thirst and other desires And as he is now so we shal be our bodyes glorified as his nor his no more infinite or in manie places then ours shal be and
from death and from the graue If our Sauiour Christe say If you loue mee keepe my commaundements who hath bewitched vs that we should not beleeue the trueth what meane wee to liue in all excesse of sinne and poure out our selues into riot and yet stil say we loue the Lord Surely dearely beloued one cause is of all an vnbeleeuing heart hath seduced vs Wee think wee eate of the secret Manna when in deede wee seede of asshes We can not see that God resisteth the proude his iudgements are high aboue our reach and therefore we will set vp our owne praise and striue for honour euen vnto death we feare not the shame that we cannot see We knowe not what the kingdome of heauen is neither can we knowe for our eye cannot see it our eare cannot heare it our heart cannot comprehend it neither hath the spirit of God reuealed it vnto vs. and when infidelitie hath thus couered vs it is no maruel though we heare in vaine It is easier for a Camel to creep◅ through a needels eye then for a rich man to enter into the kingdome of heauen for we cannot feare where we thinke there is no daunger we can not hope where we loke for no goodnes promises and threatenings are but blastes of wind where infidelitie hath taken away our wisdome let vs now looke into our selues search our heart and reines whether we stand in faith or no for behold this know and the spirite witnesseth it there is no ambitious minde aspiring to honour no vncleane and filthie concupiscence of adulterie no couetous desires of Gold and Siluer no sinful delights of worldly minded men no falling from God for these corruptible and vaine thinges but infidelitie is both roote and braunche the beginning and ending an vnfaithfull heart causeth all in all and let faith but dwell within thee to beleeue the word of trueth know there is glorie and honour and immortalitie and eternall life to those that patiently seeke the Lorde and indignation wrath and tribulation and anguish vpon the soule of euerie man that doeth euill Knowe that the worlde is vanitie and all fleshe is grasse that righteousnesse is perfect blessing and the feare of God is happinesse beleeue this as thou beleeuest thine eyes to see the light of the Sunne or to discerne the darkenes of the night and thou shalt neuer fall were thy ◅ntations neuer so many thou shalt ouercome them till the diuell himselfe doe flie from thee let vs therefore pray and pray continually euen as the Apostles prayed O Lord increase our faith The woordes following heete In falling away from the liuing God they shewe bothe what it is to be vnfaithfull and what worke it hath in vs For to doubt when the Lord hathe spoken or mistrust what hee hathe promised it is to fall away from him and when we beginne in heart to wauer and call into question whether his worde shal be perfourmed or no we lay our selues open to the assaultes of sinne and soone fall away from the liuing God to our owne vanitie And this generall rule that infidelitie maketh vs fall from God wee must particularly applie to all the workes of our life that wee be not hardened as the Apostle saith with the deceipt of sinne If I fall into daunger and mistrust Gods prouidence and seeke worldly meanes and vnlawfull helpe of man for my deliuerance the prophet Ieremie curseth this infidelitie and sayth we withdraw our hearts from the lord If in maintenance of our common wealth we seeke only policies and doe that whiche is wisest with naturall men the Prophet Esay cryeth wo vnto suche for they fall away from God they looke not sayth he vnto the holie one of Israel nor seeke vnto the lord If I vse lying woordes or any deceipte in buying and selling thinking so to wax rich I am a lying merchaunt that am fallen from God and as Solomon saith The bread of deceit shal be sweete but for a while and then my mouth shal be filled with gra◅ell and therfore that we may not at last be ashamed and be guiltie of this great sinne to forsake the liuing God let vs take heede there bee not in anie of vs an euill heart of infidelitie It followeth now But exhort one an other daily while it is yet called to day As before the Apostle taught vs to beware of the sinne so like a wise teacher he telleth vs heere how wee shall doe it that is by daily exhorting one another So Sainct Paule when hee would persuade the Thessalonians to walke as children of the light and as in the day time he setteth out this rule vnto them Exhort one an other edifie one another and this is the discharge of that great commaundement Loue thy neighbour as thy selfe as appeareth by the lawe that is written Thou shalt not hate thy brother from thine heart but thou shalt reproue him suffer him not to sinne Thus the Lord hath ordeyned and this duetie he wil aske at our hands in which he wil iustifie vs or else condemne vs Sainct Iames sayth He that conuerteth a sinner from going astray let him know it he shal saue a soule from death shall couer a multitude of sinnes Solomon sayth The fruite of the righteous is as a tree of life and he that winneth soules is wise And the Prophet Daniel in cleare and absolute words speaketh plainly They that be wise shall shine as the brightnesse of the firmament and they that turne manie to righteousnesse shall shine as the starres for euer and euer This duetie I confesse is chiefly the ministers then the magistrates then the fathers and maisters who are all accordinge to their calling guiltie of bloud if men perish in their gouernement for want of instruction but yet this duetie is also cōmon to all and none excepted we ought all to edifie and exhort one another There is no excuse of ignorance there is none so simple but hath learned the royal law Thou shalt loue the Lord thy God with all thy heart with all thy soule thou shalt loue thy neighbour as thy selfe In breach of this duetie who is so simple but he can sometime espie the sinne of his brother In this let him exhorte him after his skill for though hee haue receiued but one talent yet must hee occupie that else hee shal be condemned for a wicked and a faithlesse seruaunt Looke therefore vnto this and watch euerie one ouer his brother that he may confirme him in the grace of Christ. We haue often meetings for the comfort of our life and many brotherly feastinges are amoung vs Take heede we drinke not our wines in carued bolles and haue sweete musicke at our tables and none of vs as the Prophet sayeth remember the affliction of Ioseph that is I meane and none of vs care for the adulterie drunkennesse gluttonie blasphemie of his brethren for if our meetinges be
God is and what power it hath both to quicken the faithfull and wounde the disobedient vnto death wherevnto so euer the Lorde doeth sende it it shall do his will no time no place no person can possiblie chaunge it no creature can breake the force of it the worke that is appointed for it to do it wil assuredly bring to passe Let soule spirit ioynts marow heart and thoughtes striue still against it it will wound all and pearce through as a sharpe sworde euen as al things are naked and bare before the eyes of the lord who speaketh neither let any man euer thinke whosoeuer he be that heareth or readeth this worde of God but that it worketh in him the will of god Euen all we here present this day when after this sermō ended we shal returne to our calings know it assuredly think on it as you are in your way y the word spokē is entred into you if it haue quickned your faith it is the word of life if it haue kil led your old affectiōs it is the seed of your new birth if it haue don you no good it hath detected your cor ruption accuseth you in your own cōscience for change it you shal not make it fruitlesse you cannot there is no defence against the strokes of it but it pearceth through to the place to which it is sent if it light in faithful places it bringeth the power of God vnto saluation if it fall where infidelitie is or disobedience it maketh the hart as flint or as an Adamant stone This is the effecte of the Apostles meaning in these wordes whiche you haue hearde The prophet Esaie to the same purpose vseth an apt similitude who speaketh thus in the name of the lord Surely as the rayne commeth downe and the snowe from Heauen and returneth not thither but watereth the earth and maketh it to bring forth and budde that it may giue seede to the sower and bread to him that eateth so shall my worde be that goeth out of my mouth it shal not returne vnto me in vaine but it shall accomplish that which I wil it shall prosper in the thing whereto I sent it This Iohn Baptist taught vs going before Christ to prepare his way when hee cryed to the people Euery vallie shal be filled and euery Mounteine and hill shall bee brought lowe crooked things shal be made streight the rough wayes shal be made smoothe and all flesh shall see the saluation of God meaning hereby that all offences and stumbling blockes should bee taken away no power in the worlde should be so greate which should not giue place to this word whiche is the power of God to saue all that doe beleeue The scriptures are ful of suche testimonies of the nature and strength of Gods worde to teache vs bothe to feare before it and to humble our selues for it wil preuaile and also to try our heartes that it may haue in vs a good and profitable work rather to renue vs in the spirit then to harden vs in the deceits of sinne but let vs now come to the words of the Apostle examine thē in all their proper meaning It is said first The word of God is liuing which propertie may be atttributed to the worde of God in diuerse respects first in respect of vs because it quikneth vs into a spirituall life and without it we are in darknesse in the shadow of death therfore it is a liuing word and the seede of our new birth So Sainct Paul saith to the Corinthians In Christ Iesu I haue begotten you through the gospel And S. Iohn sayth Of his owne wil hath he begotten vs with the word of life expreslie calling it the liuing worde or the worde of life because it quickneth vs as I saide into a spirituall life wherin without all doubting we are taught assuredlie to know that if euer we will become the children of GOD that we shall no more liue our selues but what Christ may liue in vs thus we must be borne and thus we must be made a new in takeing into vs the seede of the worde of God and then as new borne babes desire the sincere milke of it that we may grow thereby in the fulnesse of our agee in Christe If the Papistes did well vnderstande this they should also vnderstand with it that them selues were bastards no children as being borne of mortall seede of fathers of counsels of decrees of Popes not of the immortall seede whiche is the woorde of god Another cause why the word is called liuing is in respect of it selfe because it is eternall and abideth euer according to the nature of the liuing God whose word it is so Sainct Peter expresly calleth it where he saith we be borne of a newe immortall seede by the word of the liuing God and abiding for euer therefore attributing life and immortalitie vnto the worde because it is of the liuing and immortal God of which we ought to learn that there is no wisedome no instruction no discipline by whiche we can apprehend eternall life but only the wisdome and instruction of the worde of God for what an absurd thing is it that the wisdom of man which is vaine as man is vaine which is transitorie earthly is abolished should leade mee into that life which fadeth not but is eternall in heauen yea what an absurd thing I say is it seing we ourselues and all that is in vs before the presence of the Lord must needes be changed so that no man possible cā see him and liue yet to think that our wisdome can leade vs vnto him or our reason can approche vnto the places where his glorie dwelleth Surely dearly beloued this is much more folie then to seeke to gather grapes of thornes or figges of brambles for it is to seeke for light in darkenesse and for life in death for out of a corrupt minde a froward heart we seeke for holie obedience and immortalitie as many as say that without the word of God they can please him the papists do not yet vnderstād this and therefore they wearie them selues with their owne inuentions and multiplie ceremonies in their churches which God will cast out as he hath begon til their madnesse be made manifest to all nations An other cause yet there is why the worde of God is called Liuing and this cause moste agreeable to this place That is because it enteret◅ with power into euerie part of vs so that as our life is dispersed into euerie parte and we feele it both in griefe and pleasure euen so the vertue of the woord of God pearceth into euerie member to bruise as the prophet saith the verie bones or to fill them with marrow and fatnesse this sense is plaine and agreeable to al the words following and in this same meaning Solomon calleth it also A liuing worde as his words are plaine The
hande and foote back and side shall haue experience of his anger all the thoughts of their harts shal be wounded with death and so much the more vnspeakable because their bodyes shall feele and their minde knowe the immortalitie of death and euerlasting destruction that is vppon them whiche extreeme wretchednesse no horrour of darcknesse no weeping and gnashinge of teeth no gnawinge of conscience no eternall fire doth fully and inough set out vnto vs. But this we leaue to the reprobate men who euen to this day haue sould their heartes to conceiue mischiefe and it repenteth them not Let vs feare now in the day of health and better thinges are appointed for vs We shall heare an other voice Come ye blessed into eternall life possesse the kingdome prepared for you from the beginning which voice shal enter depe and into all our members bring a sensible feeling of the loue of God and his greate glorie when with heart and minde wee shall see and knowe our inheritaunce with God in eternall glorie wherevnto if nowe we be raysed vp and the promises of God beginne with vs this vnspeakable and glorious hope so that our heartes be fast holden in the loue of it neuer to chaunge for worldly vanitie or rather shame woorse then vanitie for with what name shall we name it that is exalted against the Lorde if I say thus the woorde of God bee vnto vs wee haue sealed it that his word is liuing and entreth into the diuision of the soule and the spirite and we haue beene fruitfull hearers of all this longe exhortation which the Apostle hath made and ended to stirre vp his brethren faithfully to heare this prophet of God his sonne Iesus Christe and our sauiour who hath reuealed all his wil vnto vs And thus farre of this former parte of the Epistle in which we are taught that Christe is our only prophet but the time is paste Now let vs pray c. The xxj Lecture vpon the residue of the chapter the 14. 15. 16. verses 14 Seeing then that we haue a geat high priest which is entred into Heauen euen Iesus the sonne of God let vs holdefast our profession 15 For we haue not an hye Priest which cannot be touched with the feeling of our infirmities but was in all thinges temped in like sorte yet without sinne 16 Let vs therfore go boldely vnto the throne of grace that we may receiue mercie and finde grace to help in time of neede WE haue heard dearely beloued howe the Apostle hath taught that Christe is nowe our onely Prophet what care we should haue diligently and faithfully to harken vnto him if we will not be guiltie before God of great condemnation and iudgement The reasons are of the Apostle to proue him our onely Prophet first because God sending his onely begotten sonne into the worlde made man like vnto vs and reuealing the will of his father vnto vs the excellencie of his person inforceth vs to confesse that God ordeyneth him alone to be our Prophet Againe he was faithful in the house of God and then what nedeth any other prophet vnto vs thirdly he was more honourable then Moses in this office many wayes to be preferred afore him therfore no other Prophet is to bee ioyned with him Fourthly the Prophet Dauid said To day if you hear his voice c. which we must needes vnderstand to be a perpetuall prophesie and therefore accomplished in Christ whome we must heare if we wil beleeue and be saued Last of all the force strength of the word of God is such as it must needes warrant the maiestie of God in Christ the author of it and as n one other hath that glory so none to be our prophet but he alone vnto all those reasons he hath added as you haue heard ernest exhortatiōs to giue more weight vnto them for the better persuasion of his brethren to whome he writeth Nowe he beginneth the other principall point of this first part of the Epistle that is to proue that Christ is our only priest which disputation he continueth to the eleuenth chapter as we shal god willing heare He beginneth it firste with an exhortation as he vsed the like often before and as I saide to make vs more carefully regarde his woordes Sith thē we haue a great high priest who hath entred into heauen Iesus the sonne of God let vs hold this professiō the force of this exhortation is in the excellencie of the priesthood of Christe secretely compared with the priesthood of Aaron who was in nature their brother in person weake as other men in office earthly entring into a tabernacle made with hangs in vertue a figure of a better sacrificer himselfe not profiting at all but Christ is another highe priest in nature the sonne of GOD in qualitie great and full of glorie in office heauenly entering before God to be our mediatour in vertue holie and perfect himselfe to purge our sinnes This the Apostle noteth calling him high priest greate entring into heauen and the sonne of God and so much the more we are guiltie before him if we shal not holde fast and professe all his instruction and doctrine Now least we should thinke the Apostles exhortation is weake and that he taketh it for graūted which is in controuersie for he calleth our sauiour Christ high priest which yet it seemeth he hath not proued we must consider what hath beene spoken before and so we shall see good argumentes in this exhortation for the proof of his cause He hath taught him to be the sonne of God made man reuealinge vnto vs the counsell of his father purchasing a most glorious inheritance for vs and setting vs free from the bondage of the diuel in which wee were holden vnder the feare of death which things before witnessed of our Sauiour Christ and necessarily prouing him for the same cause to be our priest according to that trueth in the beginning of this disputation he calleth him our great highe priest So he beganne before the thirde chapter Consider holie brethren the Apostle and high priest of our profession not yet hauing particularly spoken of those offices but calling him by those names because according to the description of his person before made it must needes followe that he was both our priest and Prophet Another argument of his priesthood is that hee was here in earth afflicted as we be submitting him selfe to death from which he is risen and nowe ascended into heauen therefore he is our priest crucified for our sinnes risen for our iustification and making now Intercession for vs before God his father Thus we see vpon howe good warrant the Apostle in the beginning exhorteth them to acknowledge Christ their priest and thus muche touching this entraunce of the Apostle into this disputation and why he vseth such wordes Now touching the matter To teach that our sauiour Christ is our onely priest he first sheweth by the workes of
the Maiestie of GOD when them selues are but spirites and therefore Christ that he might be highe Priest tooke not an Angels nature but was made of the seede of Abraham like vs that as there is but one God so there might bee but one Mediatour betweene God and man euen the man Christe Iesus in this respect as able to bee high Priest as Aaron him selfe beeing as naturally and as truely cloathed with our flesh as Aaron was The second propertie of the Prieste is that hee should be ordeyned not onlie for him selfe to make his owne atonement but also for other men to accomplish whatsoeuer was betwene God and them that where they were before enimies and straungers they might by him be reconciled and haue free accesse vnto the throne of grace to finde mercie and succour in due time and for this cause Christe alone is a perfect Priest more excellent then Aaron who was incumbred with his owne sinnes to make first reconciliation for them and therefore could not profit other And as this was the Priests office to be a mediatour for other so the meanes he must vse and the mediation to bee wrought in this woorke was to offer vp gifts and sacrifices of sinnes that is to present vnto God the sacrifice of righteousnesse pure and holy in his sight in whiche hee might be pleased the sinnes of the people might be taken awaye the whiche sacrifice because it must be so pure that in it they for whom it was made must be sanctified and so precious that it must be a sufficient purchase to redeeme man from all transgression therefore it coulde not bee made with the bloud of Calues or Goates whiche can not take away sinne nor with golde nor siluer whiche can not redeeme our soules nor with meates and drinkes which profited not thē that were exercised therein nor in any suche carnall rites for whiche the priesthood of Aaron was ordeined and therefore as an other priest must make this sacrifice whiche can not be any other then Iesus Christe who beeing made high Priest of the good things to come by a greater tabernacle and a more precious sacrifice euen by his owne bloude hath obteined for vs an euerlasting redemption and therefore is nowe to be acknowledged our onely Priest the first Priesthood and the first lawe beeing altogether abrogated One other propertie of the priesthood is y none thrust in himselfe beeing not appointed nor take vnto himselfe this honour being not called vnto it And God euer shewed himselfe a readie reuenger against all such as should defile his Priesthood to take to themselues the dignitie to which they were not appointed But this calling also was giuen vnto Christ from God his father as before vnto Aaron both by word and by othe that no flesh shoulde resist it euen as it is written The Lord hath sworne and will not repente thou art a priest for euer after the order of Melchisedech so that in this behalfe our faith must be euer strong that the callinge of Christ is of the Lord euen as the calling of Aaron was and with so much the greater iudgment it shal be reiected because it was confirmed with an othe The last propertie in this comparison is that the highe priest of the law should haue an inwar compassion to ward them that were ignorant and were deceiued in which perfect knot of vnfeigned loue his ministerie was accepted of God and his sacrifices receiued accounted holy and lest he should cast from him this brotherly aflection God printed deepe in his owne bodie the infirmities of his brethren that according to the measure of grace which he had receiued he might in deede be moued with his brothers harmes as with his owne so that he did not withdrawe him selfe from the seruice of the Sanctuarie but put on the holy garmentes was annoynted with the holie oyle bare the names of his brethren before the Lorde presented their sacrisices absteined from wine and strong drinke mourned not for his friendes that were departed taught diligently the people prayed for their transgressions and bare the burthen of his people as God had laid it vpon him But yet this propertie exceeded more in Christe then in all the tribe of Leuie and the bowels of all compassion were more large within him then the vtmoste braunches of it in any other creature And this the Apostle noteth in this place which now we haue in hand in which we may see as in a moste liuelie glasse the perfect beautie of all excellent loue The thinges they were not light nor the sorrowes small nor the sighings few in number nor the prayers faint nor the anguish of spirite little nor the death easie by which hee hath sealed it vnto vs that he had compassion on his people but as the Apostle saith in the dayes of his flesh while hee was heere clothed in mortalitie like vnto one of vs to the end he might be faithfull for our sakes hee did offer vp prayers and supplications with strong cryings and teares vnto him that was able to saue him from death and was also heard in things which he feared and beeing him selfe the Sonne yet hee learned obedience by the thinges which he susuffered and being consecrate was made the authour of eternall saluation to them that obey him These wordes my deare brethren we haue now in hande to search and examine what the spirite teacheth vs so much y more carefully to be harkened vnto of vs how much the more plainly it setteth foorth vnto vs the greate loue and compassion that Christ beareth towardes vs Two things especiallie here the Apostle testifyeth First the sufferings of our Sauiour Christe and then the benefite that wee enioy by the same according as his sufleringes were onely for our sake His sufferinges what they were and howe great sorrow oppressed him hee sheweth by those effectes whiche his sorrowes brought forth that is prayers supplications cryings teares feare and anguish of spirite whiche things waited euer vppon him euen to the accomplishing of all his passions which was the death of his crosse The fruite that we doe reape of these afflictions which hee suffered is the saluation of our soules and eternall life if we will obey him In this description of his sufferinges though the things are set forth which were common and vsuall vnto him all his life yet it appeareth especiallie the Apostle meaneth that greatest conflicte of sorrowe which hee had a little before his passion described by the Euangelistes in all s◅ilitude like vnto this which the Apostle heere declareth For as it is here said He made prayers noting by the worde that they were many in number so it appeareth in the Gospell that beside other prayers three times he tepeated this one Father if it be possible let this cup passe from mee and as it is said hee made supplications humbling him selfe lowe vnder the hand of his Father so it is said in the Gospel that then
make his heart to melt in the middest of his bowels howe could his strength not be dryed vp like a potsharde and his tounge not cleaue vnto the iawes of his mouth Who hath beene euer so full of wo and who hath beene brought so lowe into the duste of death His vertues were vnspeakable and righteous aboue all measure yet was hee accompted among the wicked His temperauncie in perfecte beautie and his appetites bridled with all holie moderation yet they said of him behold a glutton a drinker of wine His behauiour honest without all reproofe and his couersation vnspotted yet they slaundered him as a friend of Publicans and sinners and reported him as a companion of theeues He loued the lawe of his father with such fulnesse of desire that he would not suffer one Io◅e not one title vnaccomplyshed and yet they accused him as an enemie vnto Moses a breaker of the lawe a subuerter of the Temple and a teacher of newe doctrines such as were not of god He harkened vnto his father in al humilitie and loued him with all his hart and with all his soule so y he was obediēt vnto him vnto death yea euen y death of y crosse yet they said of him presumptuously that hee blasphemed and robbed God of his honour He was an enimie of satan euen vnto death by death ouercame him that brought death into the world he hated him with so perfect hatred and held stedfast y enimitie that was betwene them vntil he had spoiled his principalities and powers and triumphed ouer them in an euerlasting victorie yet horibly they reproched him by the name of Belzebub said he had a diuel and by the power of satā he wrought al his miracles O the depth of al abhominations the bottomles pit of all vncleanesse who could once haue thought so lothsōe a sinke to haue bene couered in the hart of man O God righteous in iudgement and true in worde is this it that the Prophet hath tolde before that the thoughtes of many heartes should be made open then create we beseech thee new heartes within vs and take not thy holy spirite for euer from vs. And you dearely beloued if these were the causes that Christ had to complaine then think not that his cryings were aboue his sorrowe to see so neere vnto his hart euen in his owne person innocēcy bla med vertue defaced righteousnesse troden downe holines prophaned loue despised glorie cōtemned honour reuiled all goodnesse ashamed faith oppugned and life wounded to death how coulde he yet absteine from stronge crying and teares when the malice of Satan had gotten so greate a conqueste If iust Lot dwelling among the Sodomites and seing and hearing such a wicked people vexed from day to day his righteous soule with their vngodly deedes what shall we think of Christ liuing in such a generation But O my brethren beloued of the Lord open the eyes of your faith and you shall see these things they were but the beginnings of sorow What shall we thinke was his griefe of minde for the Iewes his brethren that were thus powred out vnto wickednesse howe did his greate loue boyle in sorrowes of hart to see their destruction If Moses when he beheld y anger of God against his people in greate compassion of their miseryes prayed earnestly vnto the Lord Forgiue them O God or raze me out of the booke that thou hast written If Ieremie in fore seeing the captiuitie of Hierusalem had so great grief that he cryed out O that my head were ful of waters mine eyes a founteine of teares that I might weepe day and night for the stayne of the daughter of my people If Esay in like aboundance of loue bewailed his brethren that would needes perishe with these wordes of complaint Turne away from me I wil wepe bitterly labour not to comfort me because my people perish If Paul that most excellent Apostle haueing receiued but his portion of the great loue of Christe called God to witnesse that hee spake the trueth howe he had great heauine◅se and continuall sorrow of hart for his brethren and that for their sakes him selfe wished to be separate from Iesu Christ what manner of teares shall wee thinke were those which Christe him selfe poured out when he wept ouer Ierusalem what sorrow of minde whiche then interrupted his spceeches and made them vnperfect howe deepe was that angrie griefe printed in his bowels when hee behelde the blindenesse of the people and was sorrowfull for them what manner of affection was it that in the middest of so great reproches and mocks could neuer be chaunged but prayed stil Father forgiue them they knowe not what they doe If it be grieuous vnto vs to lose the thinge that is moste deare vnto vs in this earthly Tabernacle howe muche more did this sorrowe pearce euen through the bowels of our sauiour Christe to see man taken from him vnto destruction for whose sake he would so willingly sacrifice vp his life this is an other spectacle in which wee may beholde his greate dolour and anguishe to knowe the paines hee endured and the causes of his mightie cryinges But this also dearely beloued though it were exceeding yet it was not all no it was but a taste of griefe in comparison of the rest Beholde if you can his person here and see the residue and so you shall knowe the loue of god His griefe was exceding to see all vertue and godlynesse so troaden vnder feete and it was yet more infinite to beholde Satan to preuaile against man to his euerlasting condemnation No creature could euer beare such a perfect image of a man of sorrowe But the height and depth of all miseries was yet behinde the sinne that he hated he must take it vpon his owne bodie and beare the wrath of his father that was powred out against it This is the fullnesse of al paine that compassed him round about which no toung is able to vtter and no heart can conceiue This anger of his father it burned in him euen vnto the bottome of hell of the which anger the prophet speaketh Who can stand before his wrath or who can abide the fearcenes of his wrath His wrath is powred out like fire the rocks are broken before him When the Prophet was not able to conceiue the weight of his anger and his voice cleaued vnto his mouth when he went about to vtter it the hardest of all creatures he tooke for example that the harde rocke did cleaue asunder at the sounde of his wordes And as is saide in an other place suche a voice as maketh the forlorne wildernesse to tremble A voice so ful of terrour in the eares and hearts of the wicked that the sonne shal be darkened at the sound of it and the Moone shall not giue her light the Starres of heauen shall fall away and the powers of heauen shal be shaken
glorifie god in al their life the ioyes of heauen do somwhat moue them and the paines of hell do muche astonishe them they see and know what gods maiestie is vnspeakable and his glorie infinite his fauour is better then life and his displeasure is vntollerable the glorie of his presence the fiercenesse of his wrath these thinges do touche them because they would escape his iudgement so still it is them selues that they loue If there were neither heauen nor hell they would not care for God nor Christe so as I said this is all their obedience because they loue them selues but the godly they obey for the loue of God their owne soule is not so deare vnto them as the name of the Lord to see it glotified nor their owne life is precious vnto them if the powring of it out may be to the praise of his holie name Thus muche of the difference betweene the good and euil as touching the graces of God which they haue both receiued whereby we see plaine that faith and loue are two especiall properties by which the good and euill are distinguished and by which we may trie our selues if we be lightened as the wicked or as the elect of god Nowe let vs see the manner of rebellion howe farre they fall away first we must obserue what points the Apostle hath before named in the beginning of y chapter he mētioneth repentāce frō dead works faith toward god the doctrine of baptisme laying on of hands and resurrectiō frō the dead eternall iudgmēt which here he calleth y beginning foundatiō of christian amitie then he speaketh of an apostacie or falling away frō all these pointes heere named euen from the foundation firste beginnings of the christian faith so y all the former light is quite put out the first vnderstāding is al takē away they laugh now at repentance the first faith they accōpt it folishnes they esteme not of our baptisme no more then of y washing of their hands for any confirmation or solemne receiuing thē into the church of God they care not for it the resurrection of the dead doth but feede them with mery conceits they think pleasantly with them selues what maner of bodies they shal haue the eternal iudgment though it make thē somtime affraid yet they incourage thē selues againe say tush it is a great way off thus they haue turned light into darknes knowledge into ignorance hope into errour faith into infidelitie glory into shame life into death Speake to thē of the sonne of God they make a iest with the man of Galilie tel them of the sauiour of y world they wil call him y Carpentars sonne such a generall apostacie the Apostle speaketh of and this he calleth the fall from which man can not rise againe by repentance for how can they repent when the Apostle noteth them by this mark among other that they are fallen from repentance they are now as S. Paul saith past sorow for their sinnes as it is in the 2. to the Romanes they haue a hart y cannot repēt so saith s. Peter that they haue such eyes as can not ceasse from sinning Whē they haue done al things y are abhominable yet thei will say wherin haue we sinned so they contemne because they are in y deapth they cannot returne because they shal finde no grace they haue sinned against the holie ghost cōdemnation is their portion they shall neuer repent but fal into iudgement and thus farre of their sinne howe greate it is The thirde thing we haue here to consider is with what minde they doe committe this greate sinne which heere the apostle setteth out with these wordes they crucifie againe vnto them selues the sonne of God and make a mocke of him whiche what can it be else but euen with the spirite of the diuell as saint Paule saith to say that Christe is accursed for was not he made vpon his crosse a curse for vs y we might be made righteousnesse to God through him they y crucifie him againe say they not againe y he hath a diuel y by Belzebub y prince of y diuels he casteth out diuels doth not their hart loade him againe with all opprobrie and shame where it is said they do this vnto thēselues it noteth how desirously willingly with what cōsent of mind they doe it euen so as they would againe haue the crosse of Christ a mocking stocke in the world thus their owne conscience is their accuser of most wicked rebellion against god This also appeareth plaine in the 12. Chapter of Saint Mathew where when our sauiour Christ wil accuse y Phariseis of this great sinne it is saide that he sawe their thoughtes So in the Actes of the Apostles where the graces of God are magnified by the preaching of Paule and Barnabas it is said of the Iewes that when they sawe it they were full of enuie rayling and gainesaying all that Paule and Barnabas had taught So againe Paule saith to Elymas O thou that art full of all subtiltie and mischiefe And it is written of Saule king of Israel who so highly hated and persecuted Dauid yet he saide Beholde I knowe that thou shalt be king and that the kingdome of Israell shall be established in thy hande by these places it is cleare that their conscience and heart filled with enuie and malice doe make them with all greedinesse to committe abhomination And according as they haue thus caste off God so God againe hath cast off them and giuen them vp to their owne vile affections so that it is come vnto them according to the true prouerbe The dogge is returned to his vomit and the swine that is washed to the wallowing in the mire their hearts are fatte as brawne that they can not repent and their faces as brasse that they can not be ashamed and therfore their sinne is written with an yron penne grauen with the point of a Diamond that it may be kept in remembraunce before the Lorde And here againe we see the weake consciences that tremble for feare of their transgressions and mourne all the day for feare of their sinnes they are so farre off from the sinne against the spirite of God that the spirite cryeth in their behalfe Comforte ye comfort ye my people sayth your God speake comfortably to Hierusalem and crye vnto her that her warrfare is accomplished and her iniquitie is pardoned for she hath receiued of the Lord double for all her sinne Their godly sorowe hath brought forth their repentance which is vnto saluation and wherof againe they shall neuer repēt them Neither let thē here be discouraged with the exāples of Esau Iudas or any such who may seeme to haue beene sorrowfull for they were not sorroful for their sinnes as it is plainely testified of Esau that he contemned his birthright but they lamented their ruine and condemnation neither did
sunne doth cōpasse it about then what strength of the world can make it stand in this wide emptie space compassed with the firmament The sea that is so great violent who can stop the proud waues of it or make it kepe his course to rise or fall The diuel may for a while dul our harts that we may be made like the horse mule in whome is no vnderstanding and think of chaunce and fortune and we can not tell what so that for all these workes we be neuer the better but if the power of the diuell be broken and we be carried out of the darknes that he hath scattered before vs our hearts shall see feele it and our tongs wil confesse The heauens declare the glorie of God the firmament sheweth his handie worke And not only in these things which before the simplest eyes are greate and merueilous but in euery thing we shall learne wisdome When we see the constancie that God keepeth with the day night which haue their course for euer we will see much more y certeintie of his counsel the assured couenant that he hath made with his childrē When we see how he cloatheth the flowers of the fieldes and feedeth the young byrds that call vpon him much more we wil knowe that he will not leaue his elect in their infirmities but will cloathe their nakednesse and minister food vnto them And to be short in all things we shall behold the goodnesse of God and as the Prophet Dauid heere doth aboue all workes we shall acknowledge his goodnesse toward man whom alone he careth for aboue all other and whome alone he hath made ruler ouer all his creatures with which thoughtes wisely conceiued it is vnpossible but wee should be stirred vp with thankfulnesse and with all our power shewe forth his praise who hath had so greate mercie vpon vs. It followeth Thou hast made him a little while inferiour to Angels In these words y prophet breaketh vp this praise of Christ with an acknowledgement of his present state in earth that if one should think Where is all this glorie Where is this honour he speaketh of Was not his life in much affliction Least any should be offended with this cogitation hee preuenteth it thus as if he had said And thy sonne ô Lord whome thou hast exalted so highly and giuen vs this glorie through him we confesse thou didest abase him and madest him a while inferiour to thine Angels and gauest him vp vnto death for thy peoples sinnes but thou diddest raise him againe and gauest him honour and victorie ouer death and sinne The prophet Esaie in the like purpose doth notably set out this great humbling of our Sauiour Christe not onely beneath Angels but beneath the lowest condition of all men and after sheweth how God would raise him vp againe aboue all his enimies that no man should be offēded at his crosse And in this we learne that in deede he had experience of euill he was in deede abased in deede bate our sinnes in his bodie and was truely broken for our transgressions that in the feeling of his sorrowe we might the more sensiblie see what was all his loue towardes vs And for as muche as the glorie here spoken of is ours as we be members of Iesu Christ to whome it is giuen we learne here so to loke for this glorie cuē as our Sauiour Christ hath attained vnto it before vs God humbled him vnto a lowe degree that he might exalt him our life must be as his we must suffer with him that wee may come vnto his glorie Without him we are borne in anger in him we be reconciled throughe many afflictions He that liketh not thus to go vnto glorie he may lye downe againe in his shame where Christ did finde him and make the worlde witnesse of his vnspeakable follie And he that will murmur against these afflictions in this way of life whiche are no other then Christe him selfe did suffer a thousand-folde more then he hath left them for vs let him leaue his redeemer and dwell againe in the bondage of death that the Angels may beate witnesse of an vnthankfull wretche But we dearely beloued as many as glorie in the crosse of Christ we must reloyce in afflictions and thinke the reproche of Christe more honourable then any ornaments of Golde and siluer Let vs comfort our selfe in this that thought Christ were humbled and our heartie desire is to beare the yoke with him yet his oppressiours liue not euer The seripture saith it is but a verie litle while that thus y hast made him lower then Angels euen so are all our troubles as a cloude that is blowen away or as the dark night against the appearance of y Sunne a verie litle while and they are no more We may call it as Paule did The momentanie lightnesse of this affliction or as Peter did A litle while now we are made sorowfull or as the Prophet Dauid did Heauines may endure for a night euen so it is with vs all and what so euer our troubles be many in number great in weight grieuous in circumstance why shoulde we murmur The Sunne that shineth giueth a salue vnto them the day that vanisheth drieth vp the wound in a verie litle while it is quite forgotten A blessed medicine that neyther al Apothecaries can make worse with drugges nor all tyrants can keepe it away with prisons nor all frowardnesse of the patient can make it of lesse vertue but all afflictions whatsoeuer they be they are healed with this if we be humbled with Christ a verie litle while and all is cured If this be not ynough to prepare our hearts to tribulation that they are our leaders to a perpetuall ioy nor this ynough that Christ hath tasted of them all before vs and we shal be like vnto him yet this is ynough euen for a froward man that though all troubles doe come vpon vs yet a verie litle while and they are all consumed This is the goodnesse of God toward his church he would not lengthen the dayes of their life into many hundred yeares as he did at the firste when his Churche had greater peace For if nowe wee had suche liues it is vnspeakeable what shoulde bee the oppression of the godlie what tyrannie of the wicked Howe would they swell in pride and tread the godlie vnder foote if they should liue many hundred yeres that now doe hate vs to death beyond death shewing crueltie to our bones and ashes when their owne feete stand at y graues mouth and the earth is ready to swallowe them vp Howe would the mightie men make vs laboure out all the strength of our body the couetous men make vs pine with hunger the ambitious men poure contempt and shame vpon vs if now since their minde is so fraught with malice their bodies had also strength of a thousād yeres But a short