God God dwelleth in him and he in god And who soeuer he be that for any seare of man or for any cause maketh it not knowen that thus he beleueth or wil not professe his fayth the scripture testifieth against the thoughts of his heart and sayth plainlie He loueth the glorie of man more thē the glorie of god Let vs not be guiltie of so great sinne for this cause the calling of the Gentiles was so greatly magnified because the name of God should be greate from one end of the earth to the other Howe doe we holde our peace if wee be called in this couenant and not onelie so but what creature is there whiche is his dumbe nature sheweth not out the prayse of his Creatour The Heauens declare the glorie of GOD and the firmament sheweth his hand◅e woorke howe should then man of whome GOD hath bene esspecially mindful ty his toung so excellent a member of his bodie not with it speake forth y praise of God and make the world his witnes what faith he hathe in Christe But of this I spake before in the eleuenth lecture and vpon the twelfth verse Nowe let vs pray c. The thirteenth Lecture vpon the 2. 3. 4. 5. 6. verses to these wordes whose house c. 2 Who was faithful to him that hath ppointed him euen as Moses was in all his house 3 For this man is counted worthie of more glorie thē Moses in as much as he which hath builded the house hath more honour then the house 4 For euerie house is builded of some man he that hath built al things is God. 5 Now Moses verily was faithful in al his house as a seruant for a witnesse of the things which should be spoken after 6 But Christ is as the Sonne ouer his owne house c. I Tolde you the Apostle in this Chapter beginneth a speciall discourse of the prophesie of Christ first as you haue heard making an earnest exhortation for vs to hearken vnto him Nowe he goeth forwarde and teacheth what maner of Prophet Christ is and howe we ought to account him First that he was ordeined of God next that he was faithfull in his calling for he saith He was faithful to him that appointed him for in that the sonne of god was as we haue hard thus made man this was gods appointment to make him our Prophet and in that he was appointed of God he is set forth with his warrant that he did not glorifie him selfe to be our prophet but his father gaue him this honour by his glorious voice sounding out of the cloude This is my beloued sonne in whome I am wel pleased heare him and let vs take heede not to refuse or despise him that is thus sent of God and speaketh from Heauen least we should be found to striue against god And here that it is saide God appointed him wee see the roote and founteine of this loue that Christ should come a sauiour among vs It was not onely in the person of the Sonne who gaue his life for his sheepe but it was also in the person of the Father who so loued the worlde that Hee gaue his onely begotten Sonne that euerie one which beleeueth should not perish but haue life euerlasting So that we know as the worke instrument of our saluation is in Iesu Christ God and man who was crucified for our sinnes so the first cause is in God the Father who according to his owne purpose and will hath predestinated vs in Christ before the foundations of the worlde were laide that we should be vessels of honour to set foorth the praise of his glorie who had mercie vpon vs. And as we must giue vnto our Sauiour Christe the glorie of our redemption in the sacrifice of his bodie or else we denie him to be the Sonne of God so we must giue vnto the Father the praise of his mercie that hath freelie loued vs and predestinated vs eternallie vnto life or else we denie that he is the Father of our Lord Iesu Christ for as this is our profession that Christ hath done the deede so this is our profession that God the Father hath appointed him vnto it And as the Apostle speaketh here that God appointed him to be our Prophet so our Sauiour Christ euer acknowledgeth that he was sent of his Father The second thing here witnessed of Christ and in which we are assured he is our onelie prophet we are prouoked to hearkē vnto him is that He was faithful in all the house of God This faithfulnes is truth and integritie in discharge of this office committed to him wherein he set all his care and industrie that he might be found faultlesse that like as he was sent of God to be a Prophet to reueale his will so he did faithfully perfourme it teaching only the doctrine ordinances of his Father as in many places Christ testifieth this faith in his doing My doctrine saith he is not mine but his that sent me Againe I doe nothing of my selfe but as my father hath taught me so I speake And again The words that thou hast giuē me I haue giuen thē How diligently then ought we to heare such a Prophet as hath so faithfully spoken And here we haue all a verie good lesson taught vs in the person of Christ to what calling so euer we be called of God in the same let vs be faithfull if wee be preachers faithfull preachers if we be princes faithful princes if we be iudges faithfull iudges if we be treasurers faithful treasurers if we be merchants faithful merchants what soeuer we bee faithfulnesse must bee our praise for as Saint Paule requireth of all Hee that hath an office let him be diligent in his office so hee giueth this as the prayse of all diligence It is required of euerie dispenser that he be found faithfull and euerie vnfaithfull seruant shal be condemned in his worke in the day that his accompt is called for for he that hath bene vnfaithful in things of this life which are fraile and fewe how can he thinke there shall euer be committed vnto him eternallthings and infinite in number And we must heere also marke that it is say de of Christe He was faithfull to him that called him that is to God for vnto God wee must make our accompt of euery worke It is true that Kinges make their vnder officers but the offices are all of God Kinges serue to appoint the persons in this ministerie of man but God alone appointeth them their work which is the ministerie of his iustice and the safetie of his people of which he also will aske an accompte and before him we doe all that we doe When Iosaphat King of Iudah appointed his iudges and officers he giueth them this charge Remember that now you execute not the iudgemēts of man but of the lord Ther fore in euery office thou bearest the image of
he beginneth his comparison making this as common both to Christ Moses that either of them ruled in the house of God and either of them was faithful in his charge but yet so as Christ was much more honourable therefore to be of vs acknowledged our onely Prophet The place heere alledged that Moses was faithful is written in the 12. of Numbers where GOD giueth him this testimonie and therefore maketh it a warrant that God had chosen him aboue all other Prophets to whom he would more clearely and fully reueale his will and therefore none in all the children of Israel not Aaron not Myriam not any to presume against him A notable place and very fit for the Apostles purpose for directly it teacheth that likewise Christe who of all other was moste faithfull was also most glorified of his Father to be a Prophet aboue al prophets where he saith That Moses was faithful in all his house that is in all the people of Israel whiche was his Church called in the Scripture manie times The house of GOD to shewe in how nighe a bonde God had taken them that he addeth All it sheweth that to euery one Moses was ordeyned of God a Prophet to reueale all the will of God neither any part of it was concealed from him that he knew it not neither kept secret by him that hee woulde not declare it but faithfull in all his house whome in all things euery one should followe and in this was an image of Christ to come who in al the house of God should be absolutely faithful aboue all other that euer were before or after Heere we haue two especial things to learne Christ was faithful in al his house if in all his house then is there no peece of the house of God which Christ hath not built vp vnto perfection for if any little parte or parcel of it be least by Christe imperfect then in it he was not faithfull to finishe the worke that God had giuen him Our Sauiour Christ then if we wil receiue him with all his praise and giue him the glorie of all his work we must confesse he hath built a perset house and made full all the holinesse of his Saincts that they might be washed from all vncleannesse and at the last be presented by him vnto his father a glorious church not haueing spott or wrinckle or any like for he is faithfull in all the house of God our faith our hope our loue our wisedome our woorshipping of God our order our gouernment Christ hath taught vs all and he is vnto vs all and him alone we must set to leade vs in all our wayes If we shoulde attribute vnto him the greate and highest mysteries our predestination our redemption our iustification our sanctification c and say in such hard pointes he hath instructed vs but other thinges he hath leaft to be done by man what were this but to say Christ was faythfull in building the stately roomes of his Fathers house to make the parlour or hall or great chamber but nothing else so manifestly robbing Christe of his glorie that he was not faithfull in all his house And how are we blinded if we do beleeue it he that abased himselfe so lowe that he refused not the shame and curse of the crosse what meane we to think he did not abase him selfe to be with vs in our owne likenesse and reueale vnto vs teach vs all the wil of God what soeuer we ought to know or do Let them go them selues alone and let not vs walke in their counsell who dare require more then Christ hath taught or to presume to speake more then they haue learned of him which is to make him vnfaithfull in some part of the house An other thing in this is to be marked if Christ were faithful in al his house then are they no part of this house whiche are not built vp by him he hath not only made all perfecte but he hath also done it alone and not onely he buildeth the house but they alone are the house who are built by him so that we if we wil be this house we must knowe and feele his workmanship in vs and who soeuer knoweth him not he hath no place in the house of God for the faithfullnesse of Christ is in euerie part of it which faithfulnesse if it haue not wrought in vs we belong not vnto it And thus farre of this comparison with Moses in whiche first the Apostle giueth them both their praise that they were faithful in all the house of God. Now least the comparison should seeme equal or Moses shoulde be accounted as great as Christe euen as before he hath giuen Moses his due praise to testifie how he honoured so great a Prophete of God so nowe he sheweth the greate excellencie of Christ aboue Moses that the Iewes may also learne to honour their Messias as it beecommeth them It followeth Now this man is counted worthie of more glorie then Moses euen as much as he whiche buildeth the house hath more honour then the house for euerie house is builded of some man but he that hath built all thinges is God. Here in one especial point the Apostle reserueth vnto Christe a singular honour aboue all other and aboue Moses that is that Moses was so faithfull a ruler of the house of God that yet hee was himselfe a part of it But Christe is so a ruler of it that he hath also built it himselfe Now then seeing the workeman is more honourable then the house euerie parte of it Christ is so much more honourable then Moses This reason we see is taken of the similitude of a house a thing vsuall in our life and vnderstood of all and seeing it pleaseth God to teach vs wisedome by so base similitudes we are so much more excuselesse if we will not learne Will you see the difference betweene Christe and Moses Looke vpon a house him that made it When you see a faire house who hathe the praise The stone and timber and other matter or else the workeman that built them vp together So is it with Christ and Moses Moses was faythfull it is true and so is the stone and timber good and sound and verie apt to abide the hewing til you can frame it together But what is this to compare it with the workman â–ª Be it neuer so good it is a lump without fashion and neuer wil haue beautie in it except the workeman set to his hand euen so Moses because hee is fleshe and bloud whiche nature our Sauiour Christ hath sanctified to be a vessell of the grace of God hee was an apt matter to be made euen a beautiful portion of this house but what is this to Christe without whome Moses had perished in his owne corruption and his nature had bene lost no peece of it to come into the house of God Seeing then Moses is as a parte of
as one by whoÌ„ al other things were begotteÌ„ And againe being the first begotten of all creatures in this name he condemneth the blasphemie of Seruetus which denyed him to be the sonne of God but onely in respect of his comming in fleash And that y apostle speaketh here of bringing into the world he meaneth not barely his natiuitie but as God gaue vnto Christ all the endes of the earth for his possession so the honourable setting of him in this authoritie he calleth it his bringing in into the world as appeareth because this is the glorie of this bringing that the Angels shall worship him And againe when he sayth the world he meaneth not this age of man but as he expoundeth it in the second chapter the worlde to come euen also as the Prophet Esaie called it that is the kingdome of Christ in the world through the preaching of the gospell And the worship with which the Angels shall worship him is that they shall haue from hencefoorth no such rule as before authorized in their owne persons from God but now they shall giue all glorie to christ Euen as we see in his natiuitie a great multitude of Angels sang Glorie be to GOD on high and in earth peace good will towards men because Christ was borne in the Citie of Dauid a sauiour vnto all people So in all his life in his death in his resurrection ascension and since his ascension there neuer appeared angel vnto man but to the praise of Christe and to ratifie all honour and worship due vnto him which ministerie of Angels because now so clearely it serueth Christ the Scripture is fulfilled Let all his Angels worship him And now that we haue seene the sense and meaning of this Scripture in some pointes I will more particularly applie it to our instruction It is saide first When he bringâ—… is his first begotten into the worlde which wordes meane as I said when in glorious triumph God lâ—…deth him into the possession of his kingdome And as the prophet saith wheÌ„ God giueth him his dâ—…n from sea to sea and from the riuer vnto the endes of the land that â—…ll that dwell in the wildernesse may kneele besore him and his enimies may lick the dust Heere we must marke howe this hath beene accomplished and when wee knowe it if wee loue Christe let vs set foorth his excellent glorie This was especially doone no doubt in the crosse of Christe him selfe according as him selfe prayeth when he entreth vnto it Father glorisiâ—… thy sonne And Sainct Paule saith in it he hath spoyled principaitâ—…es powers and hath made open shewe of them and triumphed ouer them vpon his crosse A proofe of this wee sawe with our eyes when Christe vppon the crosse so wrought in the hearte of the Romane capâ—…eine that hee cryed aloude Truely this man was the sonne of GOD. When all the people behelde it that was done and smoâ—…e their brests and went backe when manie Saincts roase out of their graues and went into the holie Citie And not onely this worke was in men but that wee might know the vertue of his deathpearced euen into hell to bynde iudgement to the diuel and his Angels with eternal desperation and to witnesse it vnto his Church that the gates of hell should not preuaile against it To this end we sawe the earth did quake the stones were 〈◊〉 the Sonne was darkened the graues did open and this was the beginning of this kingdome The increasing and amplifying of this is the preaching of the same crosse that is of Christe crucified that it might be seene and heard in all the worlde which had also a glorious beginning in the Apostles of Christe whome God sanctified to that worke with excellent power and graces of the holie Ghoste so that notwithstanding the weakenesse of their persons yet their voice went into all landes and their wordes vnto the endes of the earth And boldely Sainct Paule witnessed of themselues that God had giuen them glorious weapons to fight withall weapons not carnall neither swoordes nor prisons as earthly princes haue to keepe their subiectes in feare but other weapons in deede more contemned of the worlde but yet made by God more mightie then al other weapons or engines to cast downe holdes For by our weapons sayth Saint Paule we cast downe mans imaginations and querie â—…ighe thing that is exalted against the knowledge of God and bring into captiuitie euerie thought to the obedience of Christ. And this not onely was for that age but as GOD is vnchaungeable in all his wayes so this is made his euerlastinge ordinaunce that the preaching of the Gospel shoulde be his mightâ—…e power to saue all that do beleeue And accordingly this coÌ„mission is giuen to all that are sent out in the name of Christ for the gathering together of the Sainctes for the work of the ministerie and for the edification of the bodie of Christ tâ—…l we meete all together in the vnitie of faith and knowledge of the Sonne of God vnto a perfect man and vnto the measure of the age of the fulnesse of Christe Sith this then is that spirituall pompe and those victorious chariots by which the Sonne of God is carried in triumph into the inheritance of the world they that haue eares to heare let them heare what it is to preache the Gospel of Christ and they that be called vnto it let them knowe what woorke they haue in hande and they that resist it shall at the last be consumed as they that be enimies to the glorie of Christ must needes be made his footestoole So that euerie one in the regard of so glorious a worke should humble himselfe to become a labourer in it yea the greater dignitie the more trauell it shoulde bring vnto it So that princes them selues haue no greater honour if we wil beleeue the Prophet Esaie then to licke the dust vnder the Churches feet By which speache the Prophet meaneth that the faithfull zealous kings which reigne vpon earth should with the perill of their crownes not feare to set out and giue all their strength to the Gospell of Christe by whiche the Lorde of Lordes is to be settled in his throne and he that ruleth for euer in the house of Iacob is to be crowned king The preaching of the Gospel is the preparation of his waye and the obedience vnto it is the honour of his reigne and what king hath too good a hand to ioyne in this nay what king whose spirite is in his nostrels and all his glorie is but a vading flower what king I say is worthie to be a doer in this worke but that it pleaseth this immortall and heauenly king of his free grace to accept his labour so that iustly they are iudged that are despisers of GOD and knowe not the Lord of hostes against whome they are proude Shall God proclame it with so loude a voice that when
a house and Christe as the buylder who hath set it vp Moses may haue the praise that he was set in an honourable place but the praise is not his owne but the workmans that set him in if we make a comparison betweene them In this similitude of the Apostle that it might be a sul persuasion to the Iewes they must knowe certeinly bothe that Moses is but a parte of the house and that Christ is the buylder of it The first is a thinge without controuersie that Moses was a parte of the house for how was hee else one of Gods Saints or what comforte could he haue had of all the promises made to Israel if his owne portion had not bene in them by beeing one of Israel The other that Christe hath built this house the Apostle proueth it thus It must needes be that euerie house must be built of some bodie and therfore the house of Israel in which Moses was so faythfull was also built by some man it grewe not alone no more then timber and stones can ioyne together alone to make a house who was it then hath built 〈◊〉 or who made it who but euen hee that made all things and that is God him selfe if then as we haue taught Christ be God the wisdome of his father by whome all thinges were made in heauen and in earth and if he hath taken our nature that in one person God and man hee might be a faithfull ruier in this house of god then he ruleth as the builder as the maker so much more glorious then all other as the builder of the house is more glorious then the house it selfe this is the plaine meaning of the Apostle in these thirde and fourth verses Now if it be here obiected Onely God is the builder therefore Christ beeing man is also a part of the house We graunt it he is a part because he is as one of vs hath part with vs and we with him he our head and we his bodie but as he is a part as he is man so he is the builder as he is God therfore taking mans nature into the person of the Deitie to glorifie it with his owne glorie he in this person God and man is now also the builder of the house and therefore al other must giue him the preeminence of honour If it be againe obiected that Moses was also a builder as S. Paul calleth him self a builder a wise builder it is true that this name is giuen them but only improperly as vnto the instrumentes by whiche God buildeth for otherwise Paule may plant and Apollo may water but there is no growing into the house of God except Christ who is God him selfe giue increase for he is onely the effectual builder He as the prophet Dauid saith euen the most high hath stablished her by him all the bodie being coupled and knit together by euerie ioint for furniture therof receiueth the increase of a perfect bodie and is made a glorious house of God. It followeth now in the fifte verse And Moses was faithfull in all his house as a seruaunt for the testimonie of the things which should be spoken but Christ as the sonne is ruler of his house Here is an other difference in which our sauiour Christ farre exceedeth Moses and that is that Moses was in the house of god as a seruant but Christ as the sonne Nowe howe muche more honour the sonne hath in his Fathers house then he that is a seruant so farre Christe is aboue Moses and aboue all And in this the Apostle needed not vse many wordes for the trueth in all was cleare that Moses was a seruant all confessed God calleth him oft his seruant Moses And that Christ was the sonne no man doubted and the Scripture giueth him plainely the title of the Sonne of God. This was vnto the Iewes a verie plaine and a very strong persuasion for though they had beene alieuated from this Sonne of Dauid whome the Apostle preacheth vnto them neuer so much yet they must needes confesse it Moses was but a seruaunt the Messias must bee the Sonne therefore hee to rule in the house for euer and Moses to giue him place So now this high honour of the Sonne of God beeing giuen to this Christ crucified among them they could not be offended at the wordes but were wisely to consider whether this was he they looked for or no which by tryall and searching of the Scriptures when they shoulde finde true then Christe should haue the glorie of our redemption which thinge the Apostle nowe so carefully goeth about Heere we haue all taught vs a lesson of good humilitie and howe to knowe our selues and what place we haue in the church of god Who is there among vs dare aduaunce him selfe aboue Moses yet Moses was but a seruaunt Whiche of vs is so great as an Apostle Yet Paule sayth We confesse our selues to be seruants of the Church To the ende there should bee no mo maisters but Christe it was necessarie all other should bee seruaunts and to the ende he might bee Lorde alone so GOD ordeined it that all his ministers should bee fellowes so they are all fellowe seruaunts that are appointed of God for the ordering of his house Moses in singlenesse of heart was and was called a seruaunt Paule a seruaunt Peter a seruaunt all seruaunts for the woorke of the ministerie to buylde vpp the bodie of the Sainctes of God this is Gods ordinance from the beginning But of late one is risen vp a beast full of hypocrisie more lowely in name then any Apostle or Prophet and calleth him selfe a seruaunt of seruauntes but as proude in spirite as the whoore of Babylon which maketh her selfe Ladie ouer Kinges and Emperours And this deceiuer hathe thus as wee see prophaned the Lords Sanctuarie and exercised tyrannie in his Churche hee hathe driuen out the seruants which laboured in paine and lowlinesse to gather together by preaching all the people of God and hath set maisters in their steede after his owne likenesse who too too long haue nowe kept the Churche of Christ in bondage and ceasse not to striue to keepe it in bondage still And therefore we ought the more earnestly to praye that God would giue vnto the nource â–ª fathers and nources of his Churche that is to Kinges and Princes wisedome to see it and then we shoulde haue hope that they shoulde also finde grace to amende it But let vs returne to the Apostle When he hath thus shewed that Moses was but a seruaunt he telleth after wherein his seruice was and what was his faithfulnesse in it Iâ—… followeth For a testimonie of the things which should after be spoken For this purpose Moses was a seruâ—…unt and in the perfourmaunce of this duetie Moses was faithfull he was a seruaunt to beare witnesse vnto the people of all the woordes which God should speake vnto them that is a
he beginneth this worke of his eternall decree to bring his sonne into his kingdome all the Angels of heauen shall worship before him and shal a mortal man so farre exalt himselfe in his wisedome in his richesse in his honour in his nobilitie in his crowne in his kingdome that he shall thinke it a disgrace to giue all his life to the Gospell Can fleshe puffe it selfe vp so farre aboue the Angels O dearely beloued if we be happie let vs learne this and let vs further the worke of the Lorde the Angels worke with vs If we will not we shall pine away in our owne enuious idlenesse and without vs the Sainctes and Angels shall giue Christ his glorie Another thing here we may marke howe it is attributed to God the Father this glorifying of Christ for so he saith when he bringeth his first begotten sonne into the world Whereby we learne that it is the worke of God and let not vs boast for though he vouchsafe to set our hande to his businesse yet our hande that is but vanitie doeth wither awaye in the worke except God giue it vertue that it should haue fruite We cannot so much as speake except he put his spirite into our mouth and when we do speake with a good measure of grace yet the ignorant do not heare vs except he prepare their hearts and still our worke is nothing worth but he alone worketh al in al. And for this purpose that we shoulde giue him the glorie of his owne woorke and not seeke our owne praise therefore hee hath chosen his workmen as you see Not many wisemen of the worlde not many mightie not many noble but commonly men of small account a few in number he giueth them tongs to speake and they carie his Gospel ouer mightie kingdoms and make it flourish when al the powers of the realme haue armed them selues against it And all this that we shoulde confesse as here the Apostle saith it is he it is not we that giue this kingdome vnto christ And seeing it is his worke who is able to bring all his purposes to passe it shal be our wisedome to further that which God himselfe will make to flourish and prosper whether we will or no. And where it is here saide Let all the Angels worship him he giueth our Sauiour Christ a cleare testimonie so to be the sonne of God in petson that he is also in nature one the same God with his father For whome shoulde the angels worship but God alone who in themselues haue suche power giuen them of God that one is able to destroye whole kingdomes and suche glorie that our eyes cannot beholde them And seeing God hath made this law Thou shalt worship the Lord thy God and him alone shalt thou serue and yet the Angels worship Christ how cleare a proofe is it that Christe is God for we knowe their perfect and willing obedience and therefore we pray Thy will be done in earth as it is in Heauen So that the Iewes might throughly know that seeing the Angels did worship him and had so their charge from God therfore Christ was one God in the maiestie of the father And most true it is our sauiour Christ without that nature had neuer taken that honour vpon him The Apostles of Christe Paule Peter Barnabas other men of excellent gifts and singular power to worke mightily sighes and miracles yet would they neuer heare the name of worship Peter vtterly refuseth Paule and Barnabas they rent their clothes being rauished with zeale of gods glorie when it is once offered them Nay the Angels them selues whiche are greater then all kinges they cannot abide it as manifestly we see in the Angel whiche appeared vnto Iohn when Iohn would haue fallen downe at his feete to worshippe him the Angel gaue him streight charge Take hede thou do it not for I am but a fellow-seruant with thee and then teacheth him that which heere we learne that worship only apperteineth to God so that this text serueth the Apostles purpose very fitly both to the cōfession of the godhead of Christ in his preferring so farre aboue Angels that the Israelites might more equally beare it that he should be preferred before Moses In the 7. verse wher he saith he maketh his Angels ministring spirits wee muste note that this name the Apostle giueth them as that wherein is their greatest honour For otherwise if he named in the Angels thinges of least account it had bene no proofe of the glorie of Christ but naming that by which they most excelled yet exalting Christ so farre aboue them it is cleare proofe of his excellēt glorie aboue all creatures So I say here we must note that that holie ghost attributeth this to the Angels as their highe honour that they are ministring spirites wherin let vs wel consider what it is to serue the liuing God and how truely it is said his seruice is perfect freedome If he be an Angel hee hath no greater glorie and who are wee and what are our fathers houses that can fancie vnto our selues more honour then to feare before God and walke obediently in his commaundements Howe many times doe Abraham Isaak Iacob Iosue Moses Dauid and all the good kings of Iudah how many times doe they intitle them selues the sonne of GOD how many times doth God shewe foorth his great loue and fauour vnto diuerse men vnder this name to call them his seruants Or who was euer heard of except Senacharib or Pharaoh or men like vnto them that would boast otherwise and say Who is the Lord that I should heare his voice I knowe not the Lorde neither will I let his people go Praye dearely beloued that wee may haue eyes to see and cares to heare and hearts to vnderstand vnto what honour in this day we bee called for most assuredly true it is and all the Angels of heauen beare wittnes vnto it that in the world there is no greater glorie then to serue the lord If thou were as highe as the Prophet Dauid yet Dauid had no greater glory to boast of then this Behold Lord for I am thy seruant I am thy seruat the sonne of thine hand maide Or if thou were a king aboue all kinges full of wisedome riches honor as Solomon king of Israel yet to be the seruaunt of the Lorde were thy greatest dignitie aboue titles of kingdomes and countries this were most honourable Solomon the preacher the sonne of Dauid Yea the Angels of whom we speake they haue al their glorious names of Thrones Powers Rules Principalities Dominions in this respect that they be the seruantes of the Lorde to execute these his mightie workinges and take away from them this seruice of God you take away the honour of their highe calling So assuredly we may beleeue confesse it boldly that amōg men there is no other honour but this If God haue made my life to
abound in worldly peace the crowne and beautie of mine honour is to serue the lord If God haue giuen me trouble in the dayes of my vanitie this is cōfort ynough that I am the seruaunt of the lord Be our life as it will either high or lowe the only fruit of it is the seruice of God the onely hurt that can approch vnto vs is to forget the Lord whose seruants we should haue bene and let vs so much more constantly dwell in this persuasion of heart because we haue heard that the Lord hath spoken it there is no greater glorie no not in his Angels then to serue before him Of the nature of angels as they are here described by the grace of God I shall say more in the latter end of this Chap. Now let vs pray that as we haue learned so we may follow acknowledging the glorie of our Sauiour Christ and what the honour of his kingdome is and desire grace that we may be founde woorthie to be labourers in that excellent worke in which God hath appointed to glorifie his sonne and that we may serue him in holinesse and righteousnes all the dayes of our life who is only al the hope we haue and shall in his good time fill our life with his owne presence and satisfie our eyes with the sight of his maiestie And the same onely and liuing God giue vs his holy spirite in which we may be comforted to liue in his loue to walke in his wayes and to account al the world but vanitie in respect of the inheritaunce purchased vnto vs in the Lorde Iesu the onely forgiuer of al our sinnes to whome with the Father and the holy Ghost be honour and glorie worlde without ende Amen The fourth Lecture vpon the 8. and 9. verses 8 But vnto the sonne he saith O God thy throue is for euer and euer the scepter of thy kingdome is a scepter of righteousnesse 9 Thou hast loued righteousnes and hated iniquitie Wherfore God euen thy God hath annoynted thee with the oyle of gladnesse aboue thy fellowes NOw the Apostle beginneth the third comparison according to the title before Bearing vp all things with his mightie power which setteth out the kingdome of Christ so that the comparison is Christe is an eternall king so is no Angel therefore he is to be honoured aboue them Thus hauing made mention of his kingdome then he describeth it more at large bothe to shewe what his kingdome is and to make it more plaine that though we could imagine easily that Angels in honour deserued the name of Kings yet such a kingdome no Angel could euer haue An euerlasting throne a righteous scepter exalting trueth beating downe iniquitie in worthinesse whereof GOD hath annoynted this King with gladnesse aboue all other and hath called him by the name of GOD himselfe Heere the Iewes whome God hath shut vp in a heauie iudgement and for the first centempt of his Gospell keepeth them stil in blindenesse vntill this day they as they seeke busily all wayes of errour to deceiue them selues so they haue blinded their eyes that they should not vnderstand this prophesie And first where it is said Thy throne O God They say the name GOD is likewise attributed to men as they occupie any rome appointed them of God as where this same prophet saith I haue said you be Gods whiche meaneth that they haue commaundement from God to execute his iudgement But the Iewe if he had not chaunged his heart and turned it away from wisedome to follie hee might haue knowen that though this name be also giuen to Angels or iudges yet it is giuen not to one but to manie so that in their number it is manifest that it is a figuratiue speeche Or if it be giuen to one it hath some addition as where it is saide to Moses I haue made thee Pharaoes God limiting the name to a certeine sense but thus attributed to one without any correction of speache it was neuer but to God alone Againe they say all this Psalme is of Solomon and therefore beeing true in him it cannot proue any diuinitie in Christ but this errour is euē as grosse as the other For how so euer this is true that the Psalme was written as a wedding song of ioy at the marriage of Solomon with Pharaoes daughter yet this is knowen and manifest that in the stories of those men whiche were figures of Christe something is euer spoken not agreeing to the figure but to Christe alone that we might bee bolde to applie it vnto him Neither yet can this Psalme possibly be written of that mariage of Solomon simply in it selfe For when the Prophet beginneth my hart breaketh out into a good matter howe can this praise or this earnest desire of the Prophet agree to it which was contrarie to the lawe of God and of it selfe could neuer be good What had the Kings of Israel to doe with Idolaters and blasphemers to marrie their daughters no doubt as Solomon was a most famous prince so the glorie of the world did here lead him For Aegypt was the greatest Monarchie in the world and Pharaoh the mightiest King so that his daughter giuen to king Solomon was the princeliest marriage that could be made but that it displesed God it is cleare for bothe his generall lawe is against it and this is particularly alledged in the causes of Solomons ruine And though this Psalme were now to wishe prosperitie and peace vnto it what then who will dispute with the Lorde for turning all thinges to the best to those that loue him so when Solomons hautinesse had done this what though God would except her after the renouncing of all her idolatries when as the lawe saith she had shauen her head and pared her nayles and forgot her fathers house what though he would haue her a figure of the honourable calling of the Gentiles and shewe then in her that though he gaue his lawes to Iacob yet he was a God in all the earth all that proueth nothing but Solomon might do yll still this wedding song was made not for him but for another whome hee figured But let these Iewish quarels againste the trueth alone and let vs examine the text heere as it is what honour it giueth to Christ and how by no meanes it can agree to Solomon In this scripture there are foure speciall things spoken First he is called God alone as I saide and without addition euen as the prophet Esai also calleth him the mightie god By whiche warrant of the Prophets beeing a moste sure word the Apostles are bolde to giue to our Sauiour Christe the name and power of the liuing God as Iohn saith the worde was God. And Thomas with these wordes confesseth his former vnbelief My Lord and my God. And S. Iohn in his Epistle saith Iesus Christe this is the true God. And Sainct Paule calleth him the God which is for euer